THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 369
Chapter 64: LEARNING THROUGHOUT ALL PATHS OF PRACTICE (4)
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate great Loving-kindness as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Loving-kindness as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the dharma of non-forgetting as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma of non-forgetting as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the Wisdom of All as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either pleasure or suffering, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either self or non-self, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either pure or impure, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either peaceful or not peaceful, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either detached or not detached, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Wisdom of All as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Path-Aspect Wisdom and the Wisdom of All Aspects as either an object fully known or not an object fully known, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the fruit of Stream-Entry as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the fruits of Once-Returner, Non-Returner, Arhat, and the state of Pratyekabuddha as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration; and so forth, contemplating them in the same way as either pleasure or suffering, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, or as an object fully known or not an object fully known, all of which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate all practices of the Great Bodhisattva as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the supreme perfect enlightenment of the Buddhas as either permanent or impermanent, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration; and so forth, contemplating them in the same manner as pleasure or suffering, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached, or as an object fully known or not an object fully known, all of which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
Furthermore, Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the Noble Truth of Suffering as whether it should be fully understood or should not be fully understood, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Noble Truth of Origin as whether it should be permanently abandoned or should not be permanently abandoned, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Noble Truth of Cessation as whether it should be realized or should not be realized, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Noble Truth of the Path as whether it should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the four meditative absorptions as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the four immeasurables and the four formless concentrations as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the four foundations of mindfulness as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the liberation door of Emptiness as whether it should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the liberation doors of Signlessness and Wishlessness as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the five kinds of eyes and the six supernatural powers as whether they should be cultivated or should not be cultivated, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the fruit of Stream-Entry as whether it should be transcended or should not be transcended, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the fruits of Once-Returner, Non-Returner, Arhat, and the state of Pratyekabuddha as whether they should be transcended or should not be transcended, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the Perfection of Giving as whether it should be practiced or should not be practiced, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the Perfection of Pure Discipline, Patience, Diligence, Meditation, and Prajñā as whether they should be practiced or should not be practiced, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate internal emptiness as whether he should abide in it or should not abide in it, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness as whether he should abide in them or should not abide in them, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate suchness as whether he should abide in it or should not abide in it, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the dharma realm, dharma nature, the nature of non-delusion, the unchanging nature, the nature of equality, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm as whether he should abide in them or should not abide in them, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the Correct Nature Separate from Arising of the Bodhisattva as whether he should enter into it or should not enter into it, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the correct practices in the ten Bodhisattva stages as whether they should be perfected or should not be perfected, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate all sentient beings as whether he should bring about their complete accomplishment or should not bring about their complete accomplishment, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate all Buddha realms as whether he should make them adorned and purified or should not make them adorned and purified, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the ten powers of the Buddha as whether they should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the four fearlessnesses, four kinds of unobstructed knowledge, and eighteen unique Buddha qualities as whether they should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate great Loving-kindness as whether it should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate great Compassion, great Joy, and great Equanimity as whether they should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the dharma of non-forgetting as whether it should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the nature of always maintaining equanimity as whether it should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the Wisdom of All, the Path-Aspect Wisdom, and the Wisdom of All Aspects as whether they should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate all samādhi dharma doors and all dhāraṇī dharma doors as whether they should arise or should not arise, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the continuation of all habitual afflictions as whether they should be cut off or should not be cut off, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. He should contemplate the supreme perfect enlightenment of the Buddhas as whether it should be realized or should not be realized, which cannot be subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate all dharmas in this way and all sentient beings as not subject to conceptual elaboration; therefore, he should not engage in conceptual elaboration. Why is this so? O Subhūti, because all dharmas have the nature of not being subject to conceptual elaboration; the nature of existence and non-existence cannot be subject to conceptual elaboration; the nature of non-existence and existence cannot be subject to conceptual elaboration; the nature of non-existence and non-existence cannot be subject to conceptual elaboration; existence, separated from the nature of existence, non-existence, and dharmas that cannot be grasped, cannot be subject to conceptual elaboration. Whether the agent of conceptual elaboration, the object of conceptual elaboration, or the place of conceptual elaboration, all are completely nonexistent.
Therefore, O Subhūti, form is not subject to conceptual elaboration; feeling, perception, formations, and consciousness are not subject to conceptual elaboration. The eye faculty is not subject to conceptual elaboration; the ear, nose, tongue, body, and mind faculties are not subject to conceptual elaboration. The form sphere is not subject to conceptual elaboration; sound, smell, taste, touch, and dharma spheres are not subject to conceptual elaboration. The eye element is not subject to conceptual elaboration; the ear, nose, tongue, body, and mind elements are not subject to conceptual elaboration. The form element is not subject to conceptual elaboration; sound, smell, taste, touch, and dharma elements are not subject to conceptual elaboration. The eye consciousness element is not subject to conceptual elaboration; the ear, nose, tongue, body, and mind consciousness elements are not subject to conceptual elaboration. Eye contact is not subject to conceptual elaboration; ear, nose, tongue, body, and mind contact are not subject to conceptual elaboration. Feelings arising conditioned by eye contact are not subject to conceptual elaboration; feelings arising conditioned by ear, nose, tongue, body, and mind contact are not subject to conceptual elaboration.
The earth element is not subject to conceptual elaboration; the water, fire, wind, space, and consciousness elements are not subject to conceptual elaboration. Ignorance is not subject to conceptual elaboration; 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 not subject to conceptual elaboration.
The Perfection of Giving is not subject to conceptual elaboration; the Perfection of Pure Discipline, Patience, Diligence, Meditation, and Prajñā are not subject to conceptual elaboration. Internal emptiness is not subject to conceptual elaboration; external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundary, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness are not subject to conceptual elaboration.
Suchness is not subject to conceptual elaboration; the dharma realm, dharma nature, the nature of non-delusion, the unchanging nature, the nature of equality, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are not subject to conceptual elaboration.
The four foundations of mindfulness are not subject to conceptual elaboration; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are not subject to conceptual elaboration. The Noble Truth of Suffering is not subject to conceptual elaboration; the Noble Truths of Origin, Cessation, and Path are not subject to conceptual elaboration. The four meditative absorptions are not subject to conceptual elaboration; the four immeasurables and four formless concentrations are not subject to conceptual elaboration. The eight liberations are not subject to conceptual elaboration; the eight bases of mastery, nine successive concentrations, and ten universal bases are not subject to conceptual elaboration.
All samādhi dharma doors of emptiness are not subject to conceptual elaboration; all dhāraṇī dharma doors are not subject to conceptual elaboration. The liberation door of emptiness is not subject to conceptual elaboration; the liberation doors of signlessness and wishlessness are not subject to conceptual elaboration.
The Stage of Great Joy is not subject to conceptual elaboration; the Stage of Stainlessness, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage of Difficult Victory, the Stage of Presence, the Stage of Far-Going, the Stage of Immovability, the Stage of Good Wisdom, and the Stage of Dharma Cloud are not subject to conceptual elaboration. The five kinds of eyes are not subject to conceptual elaboration; the six supernatural powers are not subject to conceptual elaboration. The ten powers of the Buddha are not subject to conceptual elaboration; the four fearlessnesses, four kinds of unobstructed knowledge, and eighteen unique Buddha qualities are not subject to conceptual elaboration.
Great Loving-kindness is not subject to conceptual elaboration; great Compassion, great Joy, and great Equanimity are not subject to conceptual elaboration. The dharma of non-forgetting is not subject to conceptual elaboration; the nature of always maintaining equanimity is not subject to conceptual elaboration. The Wisdom of All is not subject to conceptual elaboration; the Path-Aspect Wisdom and the Wisdom of All Aspects are not subject to conceptual elaboration. The fruit of Stream-Entry is not subject to conceptual elaboration; the fruits of Once-Returner, Non-Returner, Arhat, and the state of Pratyekabuddha are not subject to conceptual elaboration. All practices of Great Bodhisattvas are not subject to conceptual elaboration. The permanent cutting off of the continuation of habitual afflictions is not subject to conceptual elaboration. The supreme perfect enlightenment is not subject to conceptual elaboration.
Thus, O Subhūti, all Great Bodhisattvas should practice the profound Prajñāpāramitā, completely ending all forms of conceptual elaboration.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, when the Great Bodhisattva practices the profound Prajñāpāramitā, why does he contemplate all dharmas as not subject to conceptual elaboration?”
The Buddha taught:
“O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that form has no intrinsic nature, and contemplate that feeling, perception, formations, and consciousness have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, form is free from conceptual proliferation; feeling, perception, formations, and consciousness are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the eye-base has no intrinsic nature, and contemplate that the ear, nose, tongue, body, and mind bases have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the eye-base is free from conceptual proliferation; the ear, nose, tongue, body, and mind bases are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the form-base has no intrinsic nature, and contemplate that the sound, smell, taste, touch, and dharma bases have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the form-base is free from conceptual proliferation; the sound, smell, taste, touch, and dharma bases are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the eye-element has no intrinsic nature, and contemplate that the ear, nose, tongue, body, and mind elements have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the eye-element is free from conceptual proliferation; the ear, nose, tongue, body, and mind elements are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the form-element has no intrinsic nature, and contemplate that the sound, smell, taste, touch, and dharma elements have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the form-element is free from conceptual proliferation; the sound, smell, taste, touch, and dharma elements are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the eye-consciousness element has no intrinsic nature, and contemplate that the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the eye-consciousness element is free from conceptual proliferation; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that eye-contact has no intrinsic nature, and contemplate that ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, eye-contact is free from conceptual proliferation; ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the feelings arising conditioned by eye-contact have no intrinsic nature, and contemplate that the feelings arising conditioned by ear, nose, tongue, body, and mind contact have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the feelings arising conditioned by eye-contact are free from conceptual proliferation; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the earth element has no intrinsic nature, and contemplate that the water, fire, wind, space, and consciousness elements have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the earth element is free from conceptual proliferation; the water, fire, wind, space, and consciousness elements are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that ignorance has no intrinsic nature, and contemplate that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, ignorance is free from conceptual proliferation; formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the perfection of giving has no intrinsic nature, and contemplate that the perfections of pure morality, patience, diligence, meditative concentration, and wisdom have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the perfection of giving is free from conceptual proliferation; pure morality through the perfection of wisdom are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that internal emptiness has no intrinsic nature, and contemplate external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, internal emptiness is free from conceptual proliferation; external emptiness through the intrinsic nature of emptiness is also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that suchness has no intrinsic nature, and contemplate the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, suchness is free from conceptual proliferation; the dharma realm through the inconceivable realm are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the four foundations of mindfulness have no intrinsic nature, and contemplate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the four foundations of mindfulness are free from conceptual proliferation; the four right efforts through the eightfold noble path are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the noble truth of suffering has no intrinsic nature, and contemplate that the noble truths of origin, cessation, and path have no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the noble truth of suffering is free from conceptual proliferation; the noble truths of origin, cessation, and path are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the four meditative absorptions have no intrinsic nature, and contemplate the four immeasurables and the four formless concentrations as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the four meditative absorptions are free from conceptual proliferation; the four immeasurables and the four formless concentrations are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the eight liberations have no intrinsic nature, and contemplate the eight spheres of mastery, the nine successive concentrations, and the ten total bases as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the eight liberations are free from conceptual proliferation; the eight spheres of mastery, the nine successive concentrations, and the ten total bases are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that all samādhi dharma-gates have no intrinsic nature, and contemplate all dhāraṇī dharma-gates as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, all samādhi dharma-gates are free from conceptual proliferation; all dhāraṇī dharma-gates are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the emptiness liberation-door has no intrinsic nature, and contemplate the signless and wishless liberation-doors as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the emptiness liberation-door is free from conceptual proliferation; the signless and wishless liberation-doors are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the stage of Extreme Joy has no intrinsic nature, and contemplate the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovable, Good Wisdom, and Dharma Cloud as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the stage of Extreme Joy is free from conceptual proliferation; the stages from Stainlessness through Dharma Cloud are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the five types of eyes have no intrinsic nature, and contemplate the six supernormal powers as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the five types of eyes are free from conceptual proliferation; the six supernormal powers are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the ten powers of a Buddha have no intrinsic nature, and contemplate the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the ten powers of a Buddha are free from conceptual proliferation; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that great loving-kindness has no intrinsic nature, and contemplate great compassion, great joy, and great equanimity as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, great loving-kindness is free from conceptual proliferation; great compassion, great joy, and great equanimity are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the dharma of not forgetting has no intrinsic nature, and contemplate the nature of always abiding in equanimity as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the dharma of not forgetting is free from conceptual proliferation; the nature of always abiding in equanimity is also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that all-knowing wisdom has no intrinsic nature, and contemplate path-characteristic wisdom and all-characteristic wisdom as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, all-knowing wisdom is free from conceptual proliferation; path-characteristic wisdom and all-characteristic wisdom are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the fruit of stream-entry has no intrinsic nature, and contemplate the fruits of once-returning, non-returning, arhatship, and the state of the solitary Buddha as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, the fruit of stream-entry is free from conceptual proliferation; the fruits of once-returning, non-returning, arhatship, and the state of the solitary Buddha are also free from conceptual proliferation.
O Subhūti, when the Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that all practices of the Great Bodhisattva have no intrinsic nature, and contemplate the complete and permanent cutting off of all continuing habitual afflictions, as well as the supreme enlightenment of all Buddhas, as having no intrinsic nature. If a dharma has no intrinsic nature, then it should not be the object of conceptual proliferation. Therefore, all practices of the Great Bodhisattva are free from conceptual proliferation; the complete and permanent cutting off of all continuing habitual afflictions and the supreme enlightenment of all Buddhas are also free from conceptual proliferation.
O Subhūti, if the Great Bodhisattva is able to practice the profound Prajñāpāramitā in such a way that it is free from conceptual proliferation, then, having penetrated that all dharmas have no intrinsic nature and are therefore free from conceptual proliferation, he immediately enters the right nature of a Bodhisattva, separated from arising.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas have no intrinsic nature and cannot be the object of conceptual proliferation, yet can still be attained, then through what path of cultivation does the Great Bodhisattva enter the right nature of a Bodhisattva, separated from arising? Is it through the path of cultivation of the Śrāvakas? Is it through the path of cultivation of the Pratyekabuddhas? Is it through the path of cultivation of the Buddhas?”
The Buddha taught:
“Subhūti, a Great Bodhisattva does not enter the Right Nature of Non-production of the Bodhisattva by using the path of cultivation of the Śrāvakas, nor by using the path of cultivation of the Pratyekabuddhas, nor by using the path of cultivation of the Buddhas. Rather, the Great Bodhisattvas first learn all those paths of cultivation, and then, by means of the Bodhisattva’s own path of cultivation, enter the Right Nature of Non-production of the Bodhisattva.
“Subhūti, just as with the Eighth Stage, one first learns all the paths of cultivation, and afterwards, by means of one’s own path of cultivation, is able to enter the Right Nature of Non-production; and until one has not aroused the path of non-learning, one has not yet attained the fruit of an Arhat. The Great Bodhisattva is likewise so: regarding all paths of cultivation, one must first learn them all, and then by means of the Bodhisattva’s path of cultivation enter the Right Nature of Non-production of the Bodhisattva. Until one has not aroused the Vajra-like Samādhi, one still cannot attain the Wisdom of Omniscience. When this samādhi is aroused, in a single instant one becomes united with wondrous wisdom, and only then can one attain the Wisdom of Omniscience.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, if a Great Bodhisattva, in order to perfect the Wisdom of All Aspects, must first universally learn all paths of cultivation and then use the Bodhisattva’s path of cultivation to enter the Right Nature of Non-production of the Bodhisattva—
“World-Honored One, is it not the case that the Eighth Stage is different; the path of cultivation leading to the Stream-enterer fruit is different; the path of cultivation leading to the Once-returner is different; the path of cultivation of the Once-returner fruit is different; the path of cultivation leading to the Non-returner is different; the path of cultivation of the Non-returner fruit is different; the path of cultivation leading to Arhatship is different; the path of cultivation of the Arhat fruit is different; the path of cultivation of the Pratyekabuddha is different; and the path of cultivation of the Tathāgata is different?
“World-Honored One, since these paths of cultivation have such distinctions, for Great Bodhisattvas who wish to fully accomplish the Wisdom of All Aspects, they must learn all these paths of cultivation and only then enter the Right Nature of Non-production of the Bodhisattva. When such a Great Bodhisattva arouses the path of the Eighth Stage, he becomes one of the Eighth Stage; when he arouses the path of Complete Vision, he becomes a Stream-enterer; when he arouses the path of further cultivation, he becomes one who is proceeding toward Once-returning, or becomes a Once-returner, or proceeds toward Non-returning, or becomes a Non-returner, or proceeds toward Arhatship; when he arouses the non-learning path, he becomes an Arhat; when he arouses the path of the Pratyekabuddha, he attains the state of a Pratyekabuddha.
“World-Honored One, if a Great Bodhisattva has become one of the Eighth Stage and can then enter the Right Nature of Non-production of the Bodhisattva, that is impossible. If one does not enter the Right Nature of Non-production of the Bodhisattva and can attain the Wisdom of Omniscience, that is also impossible.
“World-Honored One, if a Great Bodhisattva has become a Stream-enterer; or has become one proceeding toward Once-returning, a Once-returner, one proceeding toward Non-returning, a Non-returner, one proceeding toward Arhatship; an Arhat; or has attained the state of a Pratyekabuddha, and can then enter the Right Nature of Non-production of the Bodhisattva, that is impossible. If one does not enter the Right Nature of Non-production of the Bodhisattva and can attain the Wisdom of Omniscience, that too is impossible.
“World-Honored One, how can I know clearly and truly that Great Bodhisattvas must learn all paths of cultivation before entering the Right Nature of Non-production of the Bodhisattva, without contradicting reason?”
The Buddha taught:
“Subhūti, it is as you say, it is as you say! If a Great Bodhisattva has become one of the Eighth Stage and can then enter the Right Nature of Non-production of the Bodhisattva, that is impossible. If one does not enter the Right Nature of Non-production of the Bodhisattva and can attain the Wisdom of Omniscience, that is also impossible. If a Great Bodhisattva has become a Stream-enterer; or has become one proceeding toward Once-returning, a Once-returner, one proceeding toward Non-returning, a Non-returner, one proceeding toward Arhatship; an Arhat; or has attained the state of a Pratyekabuddha, and can then enter the Right Nature of Non-production of the Bodhisattva, that is impossible. If one does not enter the Right Nature of Non-production of the Bodhisattva and can attain the Wisdom of Omniscience, that too is impossible.
“However, Great Bodhisattvas must learn all paths of cultivation before entering the Right Nature of Non-production of the Bodhisattva, and this does not contradict reason. This is because from the time they first generate the mind of enlightenment, Great Bodhisattvas courageously and diligently cultivate Giving, Pure Discipline, Patience, Effort, Meditation, and Prajñāpāramitā. With superior wisdom and vision, they surpass the eight stages. What are these eight? They are the stage of Pure Observation, the stage of Lineage, the Eighth Stage, the Stage of Vision, the Stage of Thinness, the Stage of Freedom from Desire, the Stage of Completion, and the stage of the Pratyekabuddha.
“Although such Great Bodhisattvas fully cultivate and learn all eight stages, they can surpass them through superior wisdom and vision, and enter the Right Nature of Non-production of the Bodhisattva through the Wisdom of the Path-Aspects. Having entered the Right Nature of Non-production of the Bodhisattva, they then use the Wisdom of All Aspects to permanently eliminate all continuing habitual tendencies, enter the Tathāgata Stage, and thus accomplish the Wisdom of Omniscience.
“Subhūti, whatever knowledge or abandonment a Great Bodhisattva has learned regarding the Eighth Stage is the patience of a Great Bodhisattva. Whatever knowledge or abandonment a Great Bodhisattva has learned regarding Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood is also the patience of a Great Bodhisattva.
“Subhūti, after Great Bodhisattvas have completely learned all paths of cultivation of the Śrāvakas and Pratyekabuddhas, they use the Wisdom of the Path-Aspects to proceed toward entering the Right Nature of Non-production of the Bodhisattva. Having entered the Right Nature of Non-production of the Bodhisattva, they again use the Wisdom of All Aspects to permanently eliminate all continuing habitual tendencies, enter the Tathāgata Stage, and only then accomplish the Wisdom of Omniscience.
“Subhūti, in this way Great Bodhisattvas learn and cultivate all paths of cultivation, perfect them, and only then attain the supreme state of Enlightenment. Having attained the supreme state of Enlightenment, they constantly use that attainment to benefit all sentient beings.”
At that time, the venerable Subhūti again said to the Buddha:
“World-Honored One, as the Buddha has spoken of all paths of cultivation—the paths of cultivation of the Śrāvakas, the paths of cultivation of the Pratyekabuddhas, and the paths of cultivation of the Buddhas—regarding the Buddha’s path of cultivation, how do Great Bodhisattvas arouse the cultivation of the Wisdom of the Path-Aspects?”
The Buddha taught:
“Subhūti, Great Bodhisattvas should arouse all pure Wisdom of the Path-Aspects.
“World-Honored One, how do Great Bodhisattvas arouse all pure Wisdom of the Path-Aspects?”
“Subhūti, if the activities, appearances, and characteristics that can arouse clear Wisdom of the Path-Aspects are present, then such Great Bodhisattvas directly realize all such activities, appearances, and characteristics through Complete Enlightenment. Having directly realized them, they proclaim the Dharma correctly according to reality for the sake of others, in order to reveal, explain, establish, and cause sentient beings to attain appropriate understanding, thereby directing them toward benefit and happiness.
“Subhūti, such Great Bodhisattvas attain skillfulness in all sounds and languages. Using this skillful mastery of sounds and languages, they explain the true Dharma for sentient beings throughout the three-thousand-great-thousand worlds, causing them to know that whatever they have understood is like an echo in a cave; although there is realization, there is no attachment.
“Subhūti, through this cause and condition, such Great Bodhisattvas fully cultivate all Wisdoms of the Path-Aspects. Having fully cultivated the Wisdom of the Path-Aspects, they truly know all differences among afflictions and the inclinations of all sentient beings; they truly know the hell realms, their paths, and their causes and results. Having known them, they use skillful means to prevent those paths and causes and results.
“They truly know the realms of animals, their paths, and their causes and results; having known them, they use skillful means to prevent those paths and causes and results. They truly know the realms of hungry ghosts, their paths, and their causes and results; having known them, they use skillful means to prevent those paths and causes and results.
“They truly know the realms and causes and results of dragons, yakṣas, asuras, kinnaras, gandharvas, garuḍas, kumbhāṇḍas, kiṃnaras, mahoragas, mantra-holding deities, and others; having known them, they use skillful means to prevent those realms and causes and results.
“They truly know the realms and causes and results of humans. They truly know the realms and causes and results of the Four Great Kings Heaven, the Heaven of the Thirty-three, Yāma Heaven, Tuṣita Heaven, the Heaven of Joyful Transformation, and the Heaven of Freely Enjoying Others’ Creations.
“They truly know the realms and causes and results of the Brahmā Assembly Heaven, Brahmā’s Ministers Heaven, Brahmā’s Retinue Heaven, and Great Brahmā Heaven; the realms and causes and results of the Radiance Heavens, Lesser Radiance, Infinite Radiance, and Pure Radiance; the realms and causes and results of the Pure Heavens, Lesser Purity, Infinite Purity, and Universal Purity; the realms and causes and results of the Vast Heavens, Lesser Vastness, Infinite Vastness, and Vast Fruit Heaven; the realm and causes and results of the Non-perception Heaven; the realms and causes and results of the Pure Abode Heavens: No Affliction, No Heat, Good Appearance, Good Vision, and Highest Form; the realms and causes and results of the Formless Heavens: Infinite Space, Infinite Consciousness, Nothingness, and Neither Perception nor Non-perception.
“Having known them, they use skillful means according to circumstances to prevent those realms and causes and results, or encourage the acceptance and cultivation of wholesome dharmas.
“They should truly know the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path, and their causes and results.
“They should truly know the liberation doors of Emptiness, Signlessness, and Wishlessness, and their causes and results.
“They should truly know the noble truths of suffering, origin, cessation, and path, and their causes and results.
“They should truly know the four meditative absorptions, the four immeasurables, the four formless concentrations, and their causes and results.
“They should truly know the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases, and their causes and results.
“They should truly know Giving, Pure Discipline, Patience, Effort, Meditation, Prajñāpāramitā, and their causes and results.
“They should truly know inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness of the absence of boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness, and their causes and results.
“They should truly know Suchness, the Dharma Realm, Dharma Nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-production, the established Dharma, abiding Dharma, ultimate reality, the realm of space, the inconceivable realm, and their causes and results.
“They should truly know all samādhi gateways, all dhāraṇī gateways, and their causes and results.
“They should truly know the five kinds of eyes, the six supernatural powers, and their causes and results.
“They should truly know the ten Bodhisattva grounds and their causes and results.
“They should truly know the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, and their causes and results.
“They should truly know great Loving-kindness, great Compassion, great Joy, great Equanimity, and their causes and results.
“They should truly know the Dharma of not forgetting, the nature of always maintaining equanimity, and their causes and results.
“They should truly know the Wisdom of All, the Wisdom of the Path-Aspects, the Wisdom of All Aspects, and their causes and results.
“They should truly know the paths of cultivation of the Śrāvakas, the paths of cultivation of the Pratyekabuddhas, the paths of cultivation of the Bodhisattvas, and their causes and results.
“Subhūti, such Great Bodhisattvas use these paths of cultivation to establish sentient beings. If sentient beings are worthy of the Stream-enterer fruit, they establish them through the Dharma of the Stream-enterer fruit. If they are worthy of the Once-returner fruit, they establish them through the Dharma of the Once-returner fruit. If they are worthy of the Non-returner fruit, they establish them through the Dharma of the Non-returner fruit. If they are worthy of Arhatship, they establish them through the Dharma of Arhatship. If they are worthy of the Pratyekabuddha state, they establish them through the Dharma of the Pratyekabuddha state. If they are worthy of the supreme state of Enlightenment, they establish them through the Dharma of the supreme state of Enlightenment.
“Subhūti, this is called the Wisdoms of the Path-Aspects that Great Bodhisattvas should arouse. After Great Bodhisattvas cultivate and learn such Wisdom of the Path-Aspects, they skillfully enter into the various realms, inherent natures of sentient beings, various afflictions, and various inclinations. Having entered into them, they teach the true Dharma according to what is appropriate, causing all to attain benefit and happiness in complete accordance.
“Why is this? Subhūti, because such Great Bodhisattvas skillfully understand the superior and inferior faculties of sentient beings and truly know the different destinations toward which the minds and mental factors of sentient beings traveling through cyclic existence are directed.
“Subhūti, Great Bodhisattvas should practice the paths of Prajñāpāramitā in this way. Why? Subhūti, because the paths of cultivation of all Śrāvakas and Pratyekabuddhas, the paths that all Great Bodhisattvas should cultivate, and all such factors of Enlightenment are encompassed and preserved by Prajñāpāramitā.”