THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 356
Chapter 61: NON-DUALITY OF EXTENSIVE LEARNING (6)
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the eye realm, nor should I abide in the ear, nose, tongue, body, or mind realms. Why? Because the eye realm is neither that which abides nor that which is an object; the ear, nose, tongue, body, and mind realms are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the form realm, nor should I abide in the sound, smell, taste, touch, or dharma realms. Why? Because the form realm is neither that which abides nor that which is an object; the sound, smell, taste, touch, and dharma realms are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the eye-consciousness realm, nor should I abide in the ear-, nose-, tongue-, body-, or mind-consciousness realms. Why? Because the eye-consciousness realm is neither that which abides nor that which is an object; the ear-, nose-, tongue-, body-, and mind-consciousness realms are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in eye-contact, nor should I abide in ear-, nose-, tongue-, body-, or mind-contact. Why? Because eye-contact is neither that which abides nor that which is an object; ear-, nose-, tongue-, body-, and mind-contact are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the feelings arising dependent upon eye-contact, nor should I abide in the feelings arising dependent upon ear-, nose-, tongue-, body-, or mind-contact. Why? Because the feelings arising dependent upon eye-contact are neither that which abides nor that which is an object; the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the earth element, nor should I abide in the water, fire, wind, space, or consciousness elements. Why? Because the earth element is neither that which abides nor that which is an object; the water, fire, wind, space, and consciousness elements are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in ignorance, nor should I abide in formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress. Why? Because ignorance is neither that which abides nor that which is an object; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the perfection of giving, nor should I abide in pure morality, patience, diligence, meditative concentration, or the perfection of wisdom. Why? Because the perfection of giving is neither that which abides nor that which is an object; pure morality, patience, diligence, meditative concentration, and the perfection of wisdom are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in emptiness of the internal, nor should I abide in emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence. Why? Because emptiness of the internal is neither that which abides nor that which is an object; emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in suchness, nor should I abide in the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of determination, the nature of abiding, ultimate reality, the realm of space, or the inconceivable realm. Why? Because suchness is neither that which abides nor that which is an object; the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of determination, the nature of abiding, ultimate reality, the realm of space, and the inconceivable realm are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the four foundations of mindfulness, nor should I abide in the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, or the eightfold noble path. Why? Because the four foundations of mindfulness are neither that which abides nor that which is an object; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and the eightfold noble path are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the noble truth of suffering, nor should I abide in the noble truths of origination, cessation, and the path. Why? Because the noble truth of suffering is neither that which abides nor that which is an object; the noble truths of origination, cessation, and the path are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the four meditative absorptions, nor should I abide in the four immeasurables or the four formless concentrations. Why? Because the four meditative absorptions are neither that which abides nor that which is an object; the four immeasurables and the four formless concentrations are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the eight liberations, nor should I abide in the eight spheres of mastery, the nine successive concentrations, or the ten universal bases. Why? Because the eight liberations are neither that which abides nor that which is an object; the eight spheres of mastery, nine successive concentrations, and ten universal bases are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the liberation door of emptiness, nor should I abide in the liberation doors of signlessness and wishlessness. Why? Because the liberation door of emptiness is neither that which abides nor that which is an object; the liberation doors of signlessness and wishlessness are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the five kinds of eyes, nor should I abide in the six supernatural powers. Why? Because the five kinds of eyes are neither that which abides nor that which is an object; the six supernatural powers are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the samādhi dharma doors, nor should I abide in the dhāraṇī dharma doors. Why? Because the samādhi dharma doors are neither that which abides nor that which is an object; the dhāraṇī dharma doors are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the ten powers of the Buddha, nor should I abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha. Why? Because the ten powers of the Buddha are neither that which abides nor that which is an object; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the fruit of stream-enterer, nor should I abide in the fruits of once-returner, non-returner, or arhat. Why? Because the fruit of stream-enterer is neither that which abides nor that which is an object; the fruits of once-returner, non-returner, and arhat are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the fruition of a Pratyekabuddha. Why? Because the fruition of a Pratyekabuddha is also neither that which abides nor an object of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in all-knowing wisdom, nor should I abide in path-knowing wisdom or all-aspects-knowing wisdom. Why? Because all-knowing wisdom is neither that which abides nor that which is an object; path-knowing wisdom and all-aspects-knowing wisdom are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the state of an ordinary being, nor should I abide in the fruition of a Śrāvaka, the fruition of a Pratyekabuddha, the fruition of a Bodhisattva, or the fruition of a Tathāgata. Why? Because the state of an ordinary being is neither that which abides nor that which is an object; the fruition of a Śrāvaka, the fruition of a Pratyekabuddha, the fruition of a Bodhisattva, and the fruition of a Tathāgata are also neither that which abides nor objects of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if the Great Bodhisattva always reflects in this way: “I should not abide in the unsurpassed perfect enlightenment of all Buddhas that can be trusted and followed; nor should I see suchness in the unsurpassed perfect enlightenment of all Buddhas as being neither that which abides nor an object of abiding,” then, O Subhūti, that Great Bodhisattva is always in accord with the six perfections and does not separate from them.
O Subhūti, if a Great Bodhisattva cultivates the six perfections by means of such non-abiding skillful means, that Great Bodhisattva will quickly attain unsurpassed perfect enlightenment.
O Subhūti, it is like a person who wishes to eat the fruit of an āmalaka or a bhānata fruit. First, that person plants its seed in good soil, waters it at the proper times, cares for and protects it; gradually the seed sprouts into a tree, producing branches and leaves; when the season is suitable, it bears flowers and fruit, and when the fruit ripens, it is picked and eaten. O Subhūti, the Great Bodhisattva is likewise. Wishing to attain unsurpassed perfect enlightenment, the Bodhisattva must first cultivate and learn the six perfections. Furthermore, toward sentient beings, the Bodhisattva gathers and transforms them through giving, kind speech, beneficial conduct, and cooperation; having gathered them, the Bodhisattva teaches and causes them to abide in giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; once they abide there, they become liberated from all birth, aging, illness, and death, and attain ultimate, permanent bliss. Such a Bodhisattva will attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.
Therefore, O Subhūti, if a Great Bodhisattva wishes to understand all phenomena without relying on another condition, wishes to bring about complete accomplishment for sentient beings, wishes to adorn and purify Buddha-fields, wishes to quickly sit upon the wondrous Bodhi seat, wishes to be able to subdue all armies of Māras, wishes to swiftly attain omniscient wisdom, and wishes to turn the Dharma wheel in order to rescue sentient beings from birth, aging, illness, and death, then they should study the six perfections, use the four methods of gathering beings for teaching and transformation, and use skillful means to gather and transform sentient beings. Such a Bodhisattva, when exerting effort in practice, should diligently cultivate the perfection of wisdom.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, does the Buddha teach that Great Bodhisattvas should always diligently cultivate the perfection of wisdom?”
The Buddha said:
“O Subhūti, yes, indeed, yes, indeed! I teach that Great Bodhisattvas should always diligently cultivate the perfection of wisdom.
O Subhūti, if a Great Bodhisattva wishes to attain great mastery over all phenomena, they should learn the perfection of wisdom. Why? O Subhūti, because the profound perfection of wisdom enables Bodhisattvas to attain mastery over all phenomena.
Furthermore, Subhūti, the profound perfection of wisdom is the means by which wholesome dharmas grow and the gateway toward which they lead. Just as the ocean is the means by which all treasures grow and the gateway toward which all rivers flow, so too, O Subhūti, the profound perfection of wisdom is the means by which wholesome dharmas grow and the gateway toward which they lead. Therefore, O Subhūti, beings seeking the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle should all diligently cultivate this profound perfection of wisdom.
O Subhūti, when Great Bodhisattvas diligently cultivate this profound perfection of wisdom, they should diligently cultivate the perfection of giving; they should diligently cultivate pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; they should diligently abide in emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; they should diligently abide in suchness, the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of determination, the nature of abiding, ultimate reality, the realm of space, and the inconceivable realm; they should diligently abide in the noble truth of suffering, and diligently abide in the noble truths of origination, cessation, and the path; they should diligently cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; they should diligently cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; they should diligently cultivate 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 awakening, and the eightfold noble path; they should diligently cultivate the liberation door of emptiness, and the liberation doors of signlessness and wishlessness; they should diligently cultivate the five kinds of eyes, and the six supernatural powers; they should diligently cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; they should diligently cultivate the dharma of never forgetting, the nature of always remaining equanimous; they should diligently cultivate all dhāraṇī dharma doors, all samādhi dharma doors; they should diligently cultivate all-knowing wisdom, path-knowing wisdom, and all-aspects-knowing wisdom.
O Subhūti, just as a skilled archer wearing sturdy armor and a helmet, holding a fine bow and arrows, does not fear enemies, so too is the Great Bodhisattva. Gathering and preserving the perfection of wisdom, gathering and preserving meditative concentration, diligence, patience, pure morality, and the perfection of giving; gathering and preserving emptiness of the internal, gathering and preserving emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; gathering and preserving suchness, gathering and preserving the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of determination, the nature of abiding, ultimate reality, the realm of space, and the inconceivable realm; gathering and preserving the noble truth of suffering, gathering and preserving the noble truths of origination, cessation, and the path; gathering and preserving the four meditative absorptions, gathering and preserving the four immeasurables and the four formless concentrations; gathering and preserving the eight liberations, gathering and preserving the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; gathering and preserving the four foundations of mindfulness, gathering and preserving the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; gathering and preserving the liberation door of emptiness, gathering and preserving the liberation doors of signlessness and wishlessness; gathering and preserving the five kinds of eyes, gathering and preserving the six supernatural powers; gathering and preserving the ten powers of the Buddha, gathering and preserving the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; gathering and preserving the dharma of never forgetting, gathering and preserving the nature of always remaining equanimous; gathering and preserving all dhāraṇī dharma doors, gathering and preserving all samādhi dharma doors; gathering and preserving all-knowing wisdom, gathering and preserving path-knowing wisdom and all-aspects-knowing wisdom. When gathering and preserving such merits, all are accomplished by taking the perfection of wisdom as the means. Because of this cause and condition, all armies of Māras, non-Buddhist paths, and other doctrines are subdued. Therefore, O Subhūti, if a Great Bodhisattva wishes to attain unsurpassed perfect enlightenment, they should diligently cultivate the profound perfection of wisdom.
O Subhūti, if a Great Bodhisattva practices the perfection of wisdom in this way, they are always protected and remembered by the Buddhas of the past, present, and future.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, why is it that when a Great Bodhisattva practices the perfection of wisdom in this way, they are always protected and remembered by the Buddhas of the past, present, and future?”
The Buddha said:
“O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the perfection of giving, constantly practices pure morality, patience, diligence, meditative concentration, and the perfection of wisdom, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices emptiness of the internal, constantly practices emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices suchness, constantly practices the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the nature of determination, the nature of abiding, ultimate reality, the realm of space, and the inconceivable realm, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the noble truth of suffering, constantly practices the noble truths of origination, cessation, and the path, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the four meditative absorptions, constantly practices the four immeasurables and the four formless concentrations, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the eight liberations, constantly practices the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the four foundations of mindfulness, constantly practices the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the liberation door of emptiness, constantly practices the liberation doors of signlessness and wishlessness, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the five kinds of eyes, constantly practices the six supernatural powers, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the ten powers of the Buddha, constantly practices the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices the dharma of never forgetting, constantly practices the nature of always remaining equanimous, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices all dhāraṇī dharma doors, constantly practices all samādhi dharma doors, then they are always protected and remembered by the Buddhas of the past, present, and future.
O Subhūti, if a Great Bodhisattva, while practicing the perfection of wisdom in this way, constantly practices all-knowing wisdom, constantly practices path-knowing wisdom and all-aspects-knowing wisdom, then they are always protected and remembered by the Buddhas of the past, present, and future.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, why is it that when that Great Bodhisattva practices the perfection of giving, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices pure morality, patience, vigor, meditative absorption, and the perfection of wisdom, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices inner emptiness, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices suchness, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the noble truth of suffering, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the noble truths of origin, cessation, and the path, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the four meditative absorptions, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the four immeasurables and the four formless concentrations, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the eight liberations, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the eight superior states, the nine sequential concentrations, and the ten universal bases, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the four foundations of mindfulness, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices 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 protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the liberation door of emptiness, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the liberation doors of signlessness and wishlessness, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the five kinds of eyes, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the six supernatural powers, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the ten powers of a Buddha, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices 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 protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices the phenomenon of never losing mindfulness, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices the nature of constant equanimity, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices all dhāraṇī gateways, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices all samādhi gateways, he is protected and remembered by the Buddhas of the past, future, and present?
World-Honored One, why is it that when that Great Bodhisattva practices all-knowledge, he is protected and remembered by the Buddhas of the past, future, and present? Why is it that when he practices path-aspect wisdom and all-aspect wisdom, he is protected and remembered by the Buddhas of the past, future, and present?”
The Buddha said:
“Subhūti, because when that Great Bodhisattva practices the perfection of giving, he contemplates that the perfection of giving cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices pure morality, patience, vigor, meditative absorption, and the perfection of wisdom, he contemplates that from pure morality up to the perfection of wisdom cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices inner emptiness, he contemplates that inner emptiness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature, he contemplates that from outer emptiness up to emptiness of the non-existence of self-nature cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices suchness, he contemplates that suchness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm, he contemplates that from the dharma realm up to the inconceivable realm cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the noble truth of suffering, he contemplates that the noble truth of suffering cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the noble truths of origin, cessation, and the path, he contemplates that the noble truths of origin, cessation, and the path cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the four meditative absorptions, he contemplates that the four meditative absorptions cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the four immeasurables and the four formless concentrations, he contemplates that the four immeasurables and the four formless concentrations cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the eight liberations, he contemplates that the eight liberations cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the eight superior states, the nine sequential concentrations, and the ten universal bases, he contemplates that the eight superior states, the nine sequential concentrations, and the ten universal bases cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the four foundations of mindfulness, he contemplates that the four foundations of mindfulness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices 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 contemplates that from the four right efforts up to the eightfold noble path cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the liberation door of emptiness, he contemplates that the liberation door of emptiness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the liberation doors of signlessness and wishlessness, he contemplates that the liberation doors of signlessness and wishlessness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the five kinds of eyes, he contemplates that the five kinds of eyes cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the six supernatural powers, he contemplates that the six supernatural powers cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the ten powers of a Buddha, he contemplates that the ten powers of a Buddha cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices 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 contemplates that from the four fearlessnesses up to the eighteen unique qualities of a Buddha cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices the phenomenon of never losing mindfulness, he contemplates that the phenomenon of never losing mindfulness cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices the nature of constant equanimity, he contemplates that the wisdom of the path-aspect and the nature of constant equanimity cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices all dhāraṇī gateways, he contemplates that all dhāraṇī gateways cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices all samādhi gateways, he contemplates that all samādhi gateways cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Subhūti, because when that Great Bodhisattva practices all-knowledge, he contemplates that all-knowledge cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present. When he practices path-aspect wisdom and all-aspect wisdom, he contemplates that path-aspect wisdom and all-aspect wisdom cannot be grasped, therefore he is protected and remembered by the Buddhas of the past, future, and present.
Furthermore, Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because form cannot be grasped; they protect and remember that Great Bodhisattva because feeling, perception, formations, and consciousness cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the eye faculty cannot be grasped; they protect and remember that Great Bodhisattva because the ear, nose, tongue, body, and mind faculties cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the form domain cannot be grasped; they protect and remember that Great Bodhisattva because the sound, smell, taste, touch, and dharma domains cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the eye element cannot be grasped; they protect and remember that Great Bodhisattva because the ear, nose, tongue, body, and mind elements cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the form element cannot be grasped; they protect and remember that Great Bodhisattva because the sound, smell, taste, touch, and dharma elements cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the eye-consciousness element cannot be grasped; they protect and remember that Great Bodhisattva because the ear, nose, tongue, body, and mind-consciousness elements cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because eye-contact cannot be grasped; they protect and remember that Great Bodhisattva because ear, nose, tongue, body, and mind-contact cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the feelings arising conditioned by eye-contact cannot be grasped; they protect and remember that Great Bodhisattva because the feelings arising conditioned by ear, nose, tongue, body, and mind-contact cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the earth element cannot be grasped; they protect and remember that Great Bodhisattva because the water, fire, wind, space, and consciousness elements cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because ignorance cannot be grasped; they protect and remember that Great Bodhisattva because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the perfection of giving cannot be grasped; they protect and remember that Great Bodhisattva because pure morality, patience, vigor, meditative absorption, and the perfection of wisdom cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because inner emptiness cannot be grasped; they protect and remember that Great Bodhisattva because outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because suchness cannot be grasped; they protect and remember that Great Bodhisattva because the dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the noble truth of suffering cannot be grasped; they protect and remember that Great Bodhisattva because the noble truths of origin, cessation, and the path cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the four meditative absorptions cannot be grasped; they protect and remember that Great Bodhisattva because the four immeasurables and the four formless concentrations cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the eight liberations cannot be grasped; they protect and remember that Great Bodhisattva because the eight superior states, the nine sequential concentrations, and the ten universal bases cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the four foundations of mindfulness cannot be grasped; they protect and remember that Great Bodhisattva because the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the liberation door of emptiness cannot be grasped; they protect and remember that Great Bodhisattva because the liberation doors of signlessness and wishlessness cannot be grasped.
Subhūti, the Buddhas of the past, future, and present protect and remember that Great Bodhisattva because the five kinds of eyes cannot be grasped; they protect and remember that Great Bodhisattva because the six supernatural powers cannot be grasped.”
Venerable Subhuti, because the Buddhas of the past, future, and present, since such things as the ten powers of the Buddha cannot be apprehended, protect and remember that Great Bodhisattva; since such things as the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since such things as the Dharma that is never forgotten cannot be apprehended, protect and remember that Great Bodhisattva; since the nature of always maintaining equanimity cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since such things as the wisdom of omniscience cannot be apprehended, protect and remember that Great Bodhisattva; since the wisdom of the path-aspect and the wisdom of all aspects cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since all dhāraṇī teachings cannot be apprehended, protect and remember that Great Bodhisattva; since all samādhi teachings cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since the fruit of Stream-entry cannot be apprehended, protect and remember that Great Bodhisattva; since the fruits of Once-returning, Non-returning, and Arhatship cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since the fruition of Pratyekabuddhahood cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since all practices of the Great Bodhisattva cannot be apprehended, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since the unsurpassed perfect enlightenment of all Buddhas cannot be apprehended, they protect and remember that Great Bodhisattva.
Furthermore, Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon form, they protect and remember that Great Bodhisattva; since they do not rely upon feeling, perception, formations, and consciousness, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the eye faculty, they protect and remember that Great Bodhisattva; since they do not rely upon the ear, nose, tongue, body, and mind faculties, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the form sphere, they protect and remember that Great Bodhisattva; since they do not rely upon the sound, smell, taste, touch, and dharma spheres, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the eye element, they protect and remember that Great Bodhisattva; since they do not rely upon the ear, nose, tongue, body, and mind elements, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the form element, they protect and remember that Great Bodhisattva; since they do not rely upon the sound, smell, taste, touch, and dharma elements, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the eye consciousness element, they protect and remember that Great Bodhisattva; since they do not rely upon the ear, nose, tongue, body, and mind consciousness elements, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon eye contact, they protect and remember that Great Bodhisattva; since they do not rely upon ear, nose, tongue, body, and mind contact, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the feelings arising from eye contact as their condition, they protect and remember that Great Bodhisattva; since they do not rely upon the feelings arising from ear, nose, tongue, body, and mind contact as their condition, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the earth element, they protect and remember that Great Bodhisattva; since they do not rely upon the water, fire, wind, space, and consciousness elements, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon ignorance, they protect and remember that Great Bodhisattva; since they do not rely upon formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the perfection of giving, they protect and remember that Great Bodhisattva; since they do not rely upon the perfections of pure morality, patience, vigor, meditative concentration, and wisdom, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the emptiness of inner phenomena, they protect and remember that Great Bodhisattva; since they do not rely upon the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness that cannot be apprehended, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of non-existence, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon suchness, they protect and remember that Great Bodhisattva; since they do not rely upon the Dharma realm, the nature of Dharma, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the Noble Truth of suffering, they protect and remember that Great Bodhisattva; since they do not rely upon the Noble Truths of origination, cessation, and the path, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the four meditative absorptions, they protect and remember that Great Bodhisattva; since they do not rely upon the four immeasurables and the four formless absorptions, they protect and remember that Great Bodhisattva.
Venerable Subhuti, because the Buddhas of the past, future, and present, since they do not rely upon the eight liberations, they protect and remember that Great Bodhisattva; since they do not rely upon the eight spheres of mastery, the nine successive concentrations, and the ten totalities, they protect and remember that Great Bodhisattva.