THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
– o0o –
VOLUME 46
Section 12: BODHISATTVA (2)
Subhuti, just as the true meaning of the Perfection of Generosity of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the five types of eyes of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the six supernormal powers of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the ten powers of the Buddha of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Furthermore, Subhuti, just as the true meaning of the practice of inner emptiness of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the four Dhyānas of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the four Immeasurables and four Formless Absorptions of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the four Foundations of Mindfulness of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the Emptiness Liberation Gate of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the Signless Liberation Gate and Wishless Liberation Gate of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the Perfection of Generosity of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the five types of eyes of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the six supernormal powers of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the ten powers of the Buddha of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the practice of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Furthermore, Subhuti, just as the true meaning of the marks of form of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of feeling, perception, mental formations, and consciousness of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the eye base of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the ear, nose, tongue, body, and mind bases of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the form base of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the sound, smell, taste, touch, and dharma bases of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the eye element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the ear element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the nose element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the tongue element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the body element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the mind element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the earth element of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the water, fire, wind, space, and consciousness elements of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Noble Truth of Suffering of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Noble Truths of Arising, Cessation, and Path of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of ignorance of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the four Dhyānas of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the four Immeasurables and four Formless Absorptions of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the four Foundations of Mindfulness of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Emptiness Liberation Gate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Signless Liberation Gate and Wishless Liberation Gate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Perfection of Generosity of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the five types of eyes of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the six supernormal powers of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the ten powers of the Buddha of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Furthermore, Subhuti, just as the true meaning of the marks of the practice of inner emptiness of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of outer emptiness through emptiness of non-nature-self-nature of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the four Dhyānas of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the four Immeasurables and four Formless Absorptions of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the four Foundations of Mindfulness of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the Emptiness Liberation Gate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the Signless Liberation Gate and Wishless Liberation Gate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the Perfection of Generosity of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the five types of eyes of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the six supernormal powers of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the ten powers of the Buddha of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the marks of the practice of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the unconditioned realm within the conditioned realm has no possession and cannot be grasped, and the true meaning of the conditioned realm within the unconditioned realm has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of no-birth, no-cessation, no-formation, no-action, no-grasping, no-holding, no-defilement, and no-purity all have no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
The Venerable Subhuti addressed the Buddha:
World-Honored One, the true meaning of which dharma is no-birth, no-cessation, no-formation, no-action, no-grasping, no-holding, no-defilement, no-purity, without possession, and impossible to grasp?
The Buddha told Subhuti:
The true meaning of form is no-birth, no-cessation, no-formation, no-action, no-grasping, no-holding, no-defilement, no-purity, without possession, and impossible to grasp; the true meaning of feeling, perception, mental formations, and consciousness is no-birth, no-cessation, no-formation, no-action, no-grasping, no-holding, no-defilement, no-purity, without possession, and impossible to grasp.
Subhuti, the true meaning of the eye base is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the ear, nose, tongue, body, and mind bases is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the form base is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the sound, smell, taste, touch, and dharma bases is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the eye element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the ear element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the nose element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the tongue element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the body element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the mind element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the earth element is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the water, fire, wind, space, and consciousness elements is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the Noble Truth of Suffering is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the Noble Truths of Arising, Cessation, and Path is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of ignorance is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the four Dhyānas is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the four Immeasurables and four Formless Absorptions is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the four Foundations of Mindfulness is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the Emptiness Liberation Gate is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the Signless Liberation Gate and Wishless Liberation Gate is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the Perfection of Generosity is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the five types of eyes is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the six supernormal powers is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, the true meaning of the ten powers of the Buddha is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp; the true meaning of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp.
Subhuti, just as the true meaning of all such dharmas is no-birth, no-cessation, through no-defilement and no-purity, without possession and impossible to grasp, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Furthermore, Subhuti, just as the true meaning of the mark of the ultimate purity of form has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of feeling, perception, mental formations, and consciousness has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the eye base has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the ear, nose, tongue, body, and mind bases has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the form base has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the sound, smell, taste, touch, and dharma bases has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the eye element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the ear element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the nose element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the tongue element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the body element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the mind element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the earth element has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the water, fire, wind, space, and consciousness elements has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the Noble Truth of Suffering has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the Noble Truths of Arising, Cessation, and Path has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of ignorance has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the four Dhyānas has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the four Immeasurables and four Formless Absorptions has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the four Foundations of Mindfulness has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the Emptiness Liberation Gate has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the Signless Liberation Gate and Wishless Liberation Gate has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the Perfection of Generosity has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the five types of eyes has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the six supernormal powers has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mark of the ultimate purity of the ten powers of the Buddha has no possession and cannot be grasped, and the true meaning of the mark of the ultimate purity of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Furthermore, Subhuti, just as the true meaning of the mark of the ultimate purity of self has no possession and cannot be grasped – because self does not exist – so too the true meaning of the mark of the ultimate purity of sentient beings, life-force, growth, nourishment, maturation, the wandering subject, mind-born being, youth, the ability to act, the ability to cause others to act, the ability to experience karmic retribution, the ability to cause others to experience karmic retribution, the ability to create karma, the ability to cause others to create karma, the knower, the seer – all have no possession and cannot be grasped. Because sentient beings through the seer all do not exist, when a great Bodhisattva is practicing the Perfection of Wisdom, one must contemplate the true meaning of Bodhisattva as having no possession and being impossible to grasp.
Subhuti, just as that true meaning of darkness is no more when the sun rises – it has no possession and cannot be grasped – so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of all formations at the time of the conflagration that burns up the world has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the breaking of ethics within the ethics-aggregate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of distraction within the concentration-aggregate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of foolishness within the wisdom-aggregate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of non-liberation within the liberation-aggregate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of non-liberation-knowledge-and-vision within the liberation-knowledge-and-vision aggregate of the Tathāgata, Worthy One, Perfectly Enlightened One has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of darkness within the lights of the sun, the moon, and so forth has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the light of all suns, moons, jewels, fire, lightning, and so forth within the light of the Buddha has no possession and cannot be grasped, and the true meaning of the auras of all the Heaven of the Four Great Kings through the Heaven of Those Who Delight in Others’ Creations, and the Heaven of the Assembly of Brahma through the Heaven of the Highest Form has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that. Why? Because the true meaning of Bodhi, whether Sattva, or Bodhisattva – all of these are non-corresponding, not non-corresponding, formless, invisible, non-opposing, purely of one mark, called “signless.”
Subhuti, great Bodhisattvas, with respect to all dharmas, have no possession, no obstruction, no attachment – they should study and know this!
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, what are all the dharmas that great Bodhisattvas are exhorted to be without possession, without obstruction, and without attachment toward – to study and to know?
The Buddha told Subhuti:
Those all-dharmas are: wholesome dharmas, unwholesome dharmas, determined dharmas, undetermined dharmas, worldly dharmas, transcendent dharmas, tainted dharmas, untainted dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and uncommon dharmas. Subhuti, these are all dharmas – great Bodhisattvas, with respect to all those dharmas, have no possession, no obstruction, no attachment – they should study and know this.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are wholesome dharmas?
The Buddha told Subhuti:
These are: filial piety toward parents, making offerings to śramaṇas and brāhmaṇas, revering teachers and elders, performing meritorious acts of generosity, performing meritorious acts of cultivation, caring for the sick, fully practicing the meritorious acts of skillful means, fully practicing the meritorious acts of the ten wholesome deeds – that is, abandoning the taking of life, abandoning stealing, abandoning sexual misconduct, abandoning false speech, abandoning divisive speech, abandoning harsh speech, abandoning frivolous speech, non-greed, non-anger, right view; having ten contemplations: the contemplation of bloating, the contemplation of oozing blood and pus, the contemplation of discoloration, the contemplation of bluish decomposition, the contemplation of disintegration, the contemplation of being devoured, the contemplation of scattering, the contemplation of bones, the contemplation of burning, and the contemplation that all in the world cannot be preserved; the four Dhyānas, four Immeasurables, four Formless Absorptions; having ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of ethics, recollection of generosity, recollection of the devas, recollection of breathing in and out, recollection of tranquility, recollection of death, recollection of the body. Subhuti, these dharmas are called wholesome dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are unwholesome dharmas?
The Buddha told Subhuti:
These are the ten unwholesome acts: taking life, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, anger, wrong view; and also resentment, hatred, concealment, affliction, flattery, deceit, arrogance, harmfulness, jealousy, miserliness, contempt, and so forth. Subhuti, these dharmas are unwholesome dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are determined dharmas?
The Buddha told Subhuti:
The wholesome dharmas themselves and the unwholesome dharmas – these are called determined dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are undetermined dharmas?
The Buddha told Subhuti:
These are bodily karma, verbal karma, mental karma, the four great elements, the five faculties, the six bases, formless dharmas, the five aggregates, twelve bases, eighteen elements, and karmically neutral (indeterminate) dharmas. Subhuti, these dharmas are called undetermined dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are worldly dharmas?
The Buddha told Subhuti:
The five aggregates, twelve bases, eighteen elements, ten courses of action, four Dhyānas, four Immeasurables, four Formless Absorptions, and the twelve-limbed dependent origination of the worldly realm. Subhuti, these dharmas are worldly dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are transcendent dharmas?
The Buddha told Subhuti:
The four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, eight Factors of the Noble Path; the Liberation Gates of Emptiness, Signlessness, and Wishlessness; the faculties of one-who-does-not-yet-know, one-who-is-knowing, one-who-has-fully-known, and the faculty of complete knowledge; samādhi with applied and sustained thought, samādhi with sustained thought only, samādhi with neither applied nor sustained thought; full understanding of liberation; mindfulness and clear comprehension; appropriate attention – these are transcendent dharmas.
There are eight Liberations:
– The first liberation: one who has form internally contemplates forms externally.
– The second liberation: one who has no internal perception of form contemplates forms externally.
– The third liberation: one realizes the bodily liberation of purity and excellence.
– The fourth liberation: transcending all perceptions of form, extinguishing perceptions of resistance, not attending to any manifold perceptions, one enters the boundlessness of space and dwells fully in the Base of Boundless Space.
– The fifth liberation: transcending all the Base of Boundless Space, entering the boundlessness of consciousness, one dwells fully in the Base of Boundless Consciousness.
– The sixth liberation: transcending all the Base of Boundless Consciousness, entering into nothing whatsoever, one dwells fully in the Base of Nothingness.
– The seventh liberation: transcending all the Base of Nothingness, entering into neither-perception-nor-non-perception, one dwells fully in the Base of Neither-Perception-nor-Non-Perception.
– The eighth liberation: transcending all the Base of Neither-Perception-nor-Non-Perception, one enters and dwells fully in the Attainment of Cessation of Perception and Feeling.
There are nine Sequential Attainments:
– The first attainment: secluded from sensual pleasures, secluded from unwholesome dharmas, with applied thought and sustained thought, with joy and happiness born of seclusion, one enters and dwells fully in the first dhyāna.
– The second attainment: with the stilling of applied and sustained thought, with internal clarity, with unification of mind, without applied thought and without sustained thought, with joy and happiness born of concentration, one enters and dwells fully in the second dhyāna.
– The third attainment: with the fading away of joy, dwelling in equanimity, mindful and clearly comprehending, experiencing happiness with the body of which the noble ones declare “one who has equanimity and is mindful dwells in happiness,” one enters and dwells fully in the third dhyāna.
– The fourth attainment: having abandoned pleasure and abandoned pain, and with the earlier disappearance of joy and distress, without suffering and without pleasure, with equanimity and mindfulness purified, one enters and dwells fully in the fourth dhyāna.
– The fifth attainment: transcending all perceptions of form, extinguishing perceptions of resistance, not attending to any manifold perceptions, entering into the boundlessness of space, one dwells fully in the Base of Boundless Space.
– The sixth attainment: transcending all the Base of Boundless Space, entering the boundlessness of consciousness, one dwells fully in the Base of Boundless Consciousness.
– The seventh attainment: transcending all the Base of Boundless Consciousness, entering into nothing whatsoever, one dwells fully in the Base of Nothingness.
– The eighth attainment: transcending all the Base of Nothingness, one enters and dwells fully in the Base of Neither-Perception-nor-Non-Perception.
– The ninth attainment: transcending all the Base of Neither-Perception-nor-Non-Perception, one enters and dwells fully in the Attainment of Cessation of Perception and Feeling.
Subhuti, inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature, the six dharmas reaching the other shore, five types of eyes, six supernormal powers, ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge – these dharmas are called transcendent dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are tainted dharmas?
The Buddha told Subhuti:
The five aggregates, twelve bases, eighteen elements, four Dhyānas, four Immeasurables, and four Formless Absorptions are worldly dharmas; dharmas that lead to falling back into the three realms are called tainted dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are untainted dharmas?
The Buddha told Subhuti:
The four Dhyānas, four Immeasurables, four Formless Absorptions, four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, eight Factors of the Noble Path, three Liberation Gates, six dharmas reaching the other shore, five types of eyes, six supernormal powers, ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge are transcendent dharmas – these dharmas are called untainted dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are conditioned dharmas?
The Buddha told Subhuti:
These are dharmas bound within the Desire Realm, Form Realm, and Formless Realm: the five aggregates, four Dhyānas, four Immeasurables, four Formless Absorptions, four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, eight Factors of the Noble Path, three Liberation Gates, six dharmas reaching the other shore, five types of eyes, six supernormal powers, ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge. All dharmas that possess arising, abiding, change, and cessation – these are conditioned dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are unconditioned dharmas?
The Buddha told Subhuti:
If dharmas have no arising, abiding, change, or cessation that can be grasped – these are the exhaustion of greed, the exhaustion of anger, the exhaustion of delusion; suchness, dharma-realm, dharma-nature, dharma-abiding, dharma-certainty, the nature of non-falseness, the nature of non-alteration, the nature of departing from birth, equal nature, and realm of reality – these dharmas are called unconditioned dharmas.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are common dharmas?
The Buddha told Subhuti:
These are the four Dhyānas, four Immeasurables, four Formless Absorptions, and the five worldly supernormal powers. These dharmas are called common dharmas. Why? Because they are always shared with ordinary beings.
The Venerable Subhuti addressed the Buddha:
World-Honored One, what are uncommon dharmas?
The Buddha told Subhuti:
These are the four Dhyānas, four Immeasurables, four Formless Absorptions, four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, eight Factors of the Noble Path, three Liberation Gates, six dharmas reaching the other shore, five types of eyes, six supernormal powers, ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge of the untainted category. These dharmas are called uncommon dharmas. Why? Because they are not shared with ordinary beings.
Subhuti, when great Bodhisattvas practice the Perfection of Wisdom, with respect to all dharmas whose own-marks are empty in this way, one should not be attached and fixated. Why? Because the own-marks of all dharmas cannot be discriminated.
Subhuti, when great Bodhisattvas practice the Perfection of Wisdom, they should use non-duality as the means to awaken to all dharmas. Why? Because the mark of all dharmas is non-movement.
Subhuti, toward all dharmas that are non-dual and non-moving – this is the true meaning of Bodhisattva. Why? Because there is no true meaning that is the true meaning of Bodhisattva at all.
– o0o –
End Of Volume 46