THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 99
Chapter 28: PRAISING THE QUALITIES (2)
Kauśika, because stream-enterers are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because once-returners, non-returners, and arahants are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of stream-enterers… is ungraspable, hence called immeasurable.
Kauśika, just as the measure of empty space is ungraspable, so too the measure of stream-enterers… is ungraspable. Kauśika, because empty space is immeasurable, stream-enterers… are also immeasurable. Because stream-enterers… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the stream-entry path and stream-entry fruit are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the stream-entry path and stream-entry fruit… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the stream-entry path and stream-entry fruit… is ungraspable. Kauśika, because empty space is immeasurable, the stream-entry path and stream-entry fruit… are also immeasurable. Because the stream-entry path and stream-entry fruit… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because pratyekabuddhas are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the pratyekabuddha path and pratyekabuddha fruit are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of pratyekabuddhas… is ungraspable, hence called immeasurable.
Kauśika, just as the measure of empty space is ungraspable, so too the measure of pratyekabuddhas… is ungraspable. Kauśika, because empty space is immeasurable, pratyekabuddhas… are also immeasurable. Because pratyekabuddhas… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because Great Bodhisattvas are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the Samyaksaṃbuddha is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of Great Bodhisattvas… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of Great Bodhisattvas… is ungraspable. Kauśika, because empty space is immeasurable, Great Bodhisattvas… are also immeasurable. Because Great Bodhisattvas… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the dharmas of Great Bodhisattvas are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the fruit of Supreme Enlightenment is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure in the dharmas of Great Bodhisattvas… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure in the dharmas of Great Bodhisattvas… is ungraspable. Kauśika, because empty space is immeasurable, the dharmas of Great Bodhisattvas… are also immeasurable. Because the dharmas of Great Bodhisattvas… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the Śrāvaka vehicle is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the Pratyekabuddha vehicle and the Supreme Vehicle are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the Śrāvaka vehicle… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the Śrāvaka vehicle… is ungraspable. Kauśika, because empty space is immeasurable, the Śrāvaka vehicle… is also immeasurable. Because the Śrāvaka vehicle… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, for this reason I say: because form… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because form is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because feeling, perception, formation, and consciousness are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because form aggregates… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the eye base is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the ear, nose, tongue, body, and mind bases are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the eye base… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the form base is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the sound, smell, taste, touch, and dharma bases are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the form base… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the eye element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the eye element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the ear element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the ear element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the nose element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the nose element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the tongue element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the tongue element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the body element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the body element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the mind element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the mind element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the earth element is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the water, fire, wind, space, and consciousness elements are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the earth element… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the noble truth of suffering is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the noble truths of origination, cessation, and the path are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the noble truth of suffering… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because ignorance is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because ignorance… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because inner emptiness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because inner emptiness… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because suchness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because suchness… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the perfection of generosity is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the perfections of pure precepts, patience, energy, meditation, and wisdom are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the perfection of generosity… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the four dhyānas are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the four immeasurables and four formless concentrations are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the four dhyānas… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the eight liberations are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the eight spheres of mastery, nine successive concentrations, and ten totalities are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the eight liberations… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the four foundations of mindfulness are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the four foundations of mindfulness… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the dharma gate of liberation through emptiness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the dharma gates of liberation through signlessness and wishlessness are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the dharma gate of liberation through emptiness… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the five kinds of eyes are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the six supernatural powers are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the five kinds of eyes… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the ten powers of the Buddha are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the ten powers of the Buddha… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the dharma of non-forgetfulness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the nature of constant equanimity is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the dharma of non-forgetfulness… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the wisdom of all-knowing is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the wisdom of the aspects of the path and wisdom of all aspects are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the wisdom of all-knowing… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because all the dhāraṇī dharma gates are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because all the samādhi dharma gates are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the wisdom of all-knowing… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because stream-enterers are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because once-returners, non-returners, and arahants are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because stream-enterers… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the stream-entry path and stream-entry fruit are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the stream-entry path and stream-entry fruit… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because pratyekabuddhas are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the pratyekabuddha path and pratyekabuddha fruit are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because pratyekabuddhas… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because Great Bodhisattvas are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the Samyaksaṃbuddha is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because Great Bodhisattvas… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the dharmas of Great Bodhisattvas are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the fruit of Supreme Enlightenment is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because Great Bodhisattvas… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, because the Śrāvaka vehicle is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless; because the Pratyekabuddha vehicle and the Supreme Vehicle are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless. Why? Because the Śrāvaka vehicle… — whether in the middle or on the sides, all are ungraspable, hence called boundless. Therefore the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Kauśika, for this reason I say: because form… is boundless, the perfection of wisdom that a Great Bodhisattva practices is also called boundless.
Furthermore, Kauśika, because the object-condition is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.”
At that time, Indra Śakra asked Subhūti:
“Venerable One, why is it that because the object-condition is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless?”
Subhūti replied:
“Kauśika, because the object-condition of the wisdom of all-knowing-wisdom is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.
Kauśika, because the object-condition of the dharma realm is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.”
Indra Śakra asked Subhūti:
“Venerable One, why is it that because the object-condition of the dharma realm is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless?”
Subhūti replied:
“Kauśika, because the dharma realm is boundless, the object-condition is also boundless. Because the object-condition is boundless, the dharma realm is also boundless. Because the object-condition of the dharma realm is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.
Furthermore, Kauśika, because the object-condition of suchness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.”
Indra Śakra asked Subhūti:
“Venerable One, why is it that because the object-condition of suchness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless?”
Subhūti replied:
“Kauśika, because suchness is boundless, the object-condition is also boundless. Because the object-condition is boundless, suchness is also boundless. Because the object-condition of suchness is boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.
Furthermore, Kauśika, because sentient beings are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.”
Indra Śakra asked Subhūti:
“Venerable One, why is it that because sentient beings are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless?”
Subhūti replied:
“Kauśika, what do you think — when we speak of ‘sentient beings,’ what kind of conventional dharma are sentient beings?”
Indra Śakra replied:
“Venerable One, when we speak of ‘sentient beings,’ sentient beings are neither a conventional dharma nor not a conventional dharma — they are merely a conventional designation, a temporary name, an unreal name, a name without foundation.”
Subhūti asked again:
“Kauśika, what do you think — within this perfection of wisdom, do sentient beings truly exist and manifestly appear?”
Indra Śakra replied:
“No, Venerable One.”
Subhūti said:
“Kauśika, since within this perfection of wisdom sentient beings neither truly exist nor manifestly appear, they are called boundless — because whether in the middle or on the sides, they are all ungraspable.
Kauśika, what do you think — if the Tathāgatas, the Arhats, the Samyaksaṃbuddhas expounded the names of all sentient beings over countless eons, would any sentient being among them have birth or cessation?”
Indra Śakra replied:
“No, Venerable One. Why? Because the inherent nature of all sentient beings is pure; from time immemorial they have no possession.”
Subhūti said:
“Kauśika, for this reason I say: because sentient beings are boundless, the perfection of wisdom that a Great Bodhisattva practices is also boundless.”
Chapter 29: APPROPRIATION (1)
At that time, among the assembly, Indra Śakra… the hosts of the gods of the desire realm, the Brahma kings… the hosts of the gods of the form realm, and the divine sage Iśāna, all at once cried out in unison three times:
“Well said, well said! The Venerable Subhūti, relying on the supernatural power of the Buddha, taking the Buddha as refuge, has skillfully expounded for us gods and humans of the world the profound and wondrous true dharma — the perfection of wisdom. If there is a Bodhisattva who is able to practice this perfection of wisdom as taught, never departing from it, we will reverently serve and honor that one as we would the Buddha. In this supremely profound perfection of wisdom, there is no dharma that can be grasped. Specifically, within it:
There is no form that can be grasped; there is no feeling, perception, formation, or consciousness that can be grasped.
There is no eye base that can be grasped; there is no ear, nose, tongue, body, or mind base that can be grasped.
There is no form base that can be grasped; there is no sound, smell, taste, touch, or dharma base that can be grasped.
There is no eye element that can be grasped; there is no form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition that can be grasped.
There is no ear element that can be grasped; there is no sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition that can be grasped.
There is no nose element that can be grasped; there is no smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition that can be grasped.
There is no tongue element that can be grasped; there is no taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition that can be grasped.
There is no body element that can be grasped; there is no touch element, body consciousness element, body contact, or the feelings arising from body contact as condition that can be grasped.
There is no mind element that can be grasped; there is no dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition that can be grasped.
There is no earth element that can be grasped; there is no water, fire, wind, space, or consciousness element that can be grasped.
There is no noble truth of suffering that can be grasped; there is no noble truth of origination, cessation, or the path that can be grasped.
There is no ignorance that can be grasped; there is no formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, or aging-and-death with sorrow, lamentation, pain, grief, and despair that can be grasped.
There is no inner emptiness that can be grasped; there is no outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature that can be grasped.
There is no suchness that can be grasped; there is no dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or inconceivable realm that can be grasped.
There is no perfection of generosity that can be grasped; there is no perfection of pure precepts, patience, energy, meditation, or wisdom that can be grasped.
There are no four dhyānas that can be grasped; there are no four immeasurables or four formless concentrations that can be grasped.
There are no eight liberations that can be grasped; there are no eight spheres of mastery, nine successive concentrations, or ten totalities that can be grasped.
There are no four foundations of mindfulness that can be grasped; there are no four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path that can be grasped.
There is no dharma gate of liberation through emptiness that can be grasped; there are no dharma gates of liberation through signlessness or wishlessness that can be grasped.
There are no five kinds of eyes that can be grasped; there are no six supernatural powers that can be grasped.
There are no ten powers of the Buddha that can be grasped; there are no four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha that can be grasped.
There is no dharma of non-forgetfulness that can be grasped; there is no nature of constant equanimity that can be grasped.
There is no wisdom of all-knowing that can be grasped; there is no wisdom of the aspects of the path or wisdom of all aspects that can be grasped.
There are no dhāraṇī dharma gates that can be grasped; there are no samādhi dharma gates that can be grasped.
There are no stream-enterers that can be grasped; there are no once-returners, non-returners, or arahants that can be grasped.
There is no stream-entry path or stream-entry fruit that can be grasped; there is no once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit that can be grasped.
There are no pratyekabuddhas that can be grasped; there are no pratyekabuddha path or pratyekabuddha fruit that can be grasped.
There are no Great Bodhisattvas that can be grasped; there is no Samyaksaṃbuddha that can be grasped.
There are no dharmas of Great Bodhisattvas that can be grasped; there is no fruit of Supreme Enlightenment that can be grasped.
There is no Śrāvaka vehicle that can be grasped; there is no Pratyekabuddha vehicle or Supreme Vehicle that can be grasped.
Although none of these dharmas can be grasped, there is a setting forth of the teaching of the three vehicles — namely, the teaching of the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Supreme Vehicle.”
At that time, the Buddha said to the assembled gods, sages, and others:
“Just so, just so, as you have said! Within this supremely profound teaching of the perfection of wisdom, although no dharmas such as form… can be grasped, there is a setting forth of the teaching of the three vehicles. If a Bodhisattva, taking non-attainment as the means, is able to practice as taught and never departs from it, you gods and sages should reverently serve and honor that
Bodhisattva as you would the Tathāgata. You should know:
One cannot attain the Tathāgata right within the perfection of generosity, nor can one attain the Tathāgata apart from the perfection of generosity; one cannot attain the Tathāgata right within the perfections of pure precepts, patience, energy, meditation, or wisdom, nor can one attain the Tathāgata apart from the perfections of pure precepts, patience, energy, meditation, or wisdom.
One cannot attain the Tathāgata right within inner emptiness, nor can one attain the Tathāgata apart from inner emptiness; one cannot attain the Tathāgata right within outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature, nor can one attain the Tathāgata apart from outer emptiness through emptiness of non-nature-self-nature.
One cannot attain the Tathāgata right within suchness, nor can one attain the Tathāgata apart from suchness; one cannot attain the Tathāgata right within the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm, nor can one attain the Tathāgata apart from the dharma realm through the inconceivable realm.
One cannot attain the Tathāgata right within the noble truth of suffering, nor can one attain the Tathāgata apart from the noble truth of suffering; one cannot attain the Tathāgata right within the noble truths of origination, cessation, or the path, nor can one attain the Tathāgata apart from the noble truths of origination, cessation, or the path.
One cannot attain the Tathāgata right within the four dhyānas, nor can one attain the Tathāgata apart from the four dhyānas; one cannot attain the Tathāgata right within the four immeasurables or four formless concentrations, nor can one attain the Tathāgata apart from the four immeasurables or four formless concentrations.
One cannot attain the Tathāgata right within the eight liberations, nor can one attain the Tathāgata apart from the eight liberations; one cannot attain the Tathāgata right within the eight spheres of mastery, nine successive concentrations, or ten totalities, nor can one attain the Tathāgata apart from the eight spheres of mastery, nine successive concentrations, or ten totalities.
One cannot attain the Tathāgata right within the four foundations of mindfulness, nor can one attain the Tathāgata apart from the four foundations of mindfulness; one cannot attain the Tathāgata right within the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path, nor can one attain the Tathāgata apart from the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path.
One cannot attain the Tathāgata right within the dharma gate of liberation through emptiness, nor can one attain the Tathāgata apart from the dharma gate of liberation through emptiness; one cannot attain the Tathāgata right within the dharma gates of liberation through signlessness or wishlessness, nor can one attain the Tathāgata apart from the dharma gates of liberation through signlessness or wishlessness.
One cannot attain the Tathāgata right within the five kinds of eyes, nor can one attain the Tathāgata apart from the five kinds of eyes; one cannot attain the Tathāgata right within the six supernatural powers, nor can one attain the Tathāgata apart from the six supernatural powers.
One cannot attain the Tathāgata right within the ten powers of the Buddha, nor can one attain the Tathāgata apart from the ten powers of the Buddha; one cannot attain the Tathāgata right within the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha, nor can one attain the Tathāgata apart from the four fearlessnesses through the eighteen unshared qualities of the Buddha.
One cannot attain the Tathāgata right within the dharma of non-forgetfulness, nor can one attain the Tathāgata apart from the dharma of non-forgetfulness; one cannot attain the Tathāgata right within the nature of constant equanimity, nor can one attain the Tathāgata apart from the nature of constant equanimity.
One cannot attain the Tathāgata right within the wisdom of all-knowing, nor can one attain the Tathāgata apart from the wisdom of all-knowing; one cannot attain the Tathāgata right within the wisdom of the aspects of the path or wisdom of all aspects, nor can one attain the Tathāgata apart from the wisdom of the aspects of the path or wisdom of all aspects.
One cannot attain the Tathāgata right within all the dhāraṇī dharma gates, nor can one attain the Tathāgata apart from all the dhāraṇī dharma gates; one cannot attain the Tathāgata right within all the samādhi dharma gates, nor can one attain the Tathāgata apart from all the samādhi dharma gates.
One cannot attain the Tathāgata right within stream-enterers, nor can one attain the Tathāgata apart from stream-enterers; one cannot attain the Tathāgata right within once-returners, non-returners, or arahants, nor can one attain the Tathāgata apart from once-returners, non-returners, or arahants.
One cannot attain the Tathāgata right within the stream-entry path or stream-entry fruit, nor can one attain the Tathāgata apart from the stream-entry path or stream-entry fruit; one cannot attain the Tathāgata right within the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit, nor can one attain the Tathāgata apart from the once-return path through the arahant fruit.
One cannot attain the Tathāgata right within pratyekabuddhas, nor can one attain the Tathāgata apart from pratyekabuddhas; one cannot attain the Tathāgata right within the pratyekabuddha path or pratyekabuddha fruit, nor can one attain the Tathāgata apart from the pratyekabuddha path or pratyekabuddha fruit.
One cannot attain the Tathāgata right within Great Bodhisattvas, nor can one attain the Tathāgata apart from Great Bodhisattvas; one cannot attain the Tathāgata right within the Samyaksaṃbuddha, nor can one attain the Tathāgata apart from the Samyaksaṃbuddha.
One cannot attain the Tathāgata right within the dharmas of Great Bodhisattvas, nor can one attain the Tathāgata apart from the dharmas of Great Bodhisattvas; one cannot attain the Tathāgata right within the fruit of Supreme Enlightenment, nor can one attain the Tathāgata apart from the fruit of Supreme Enlightenment.
One cannot attain the Tathāgata right within the Śrāvaka vehicle, nor can one attain the Tathāgata apart from the Śrāvaka vehicle; one cannot attain the Tathāgata right within the Pratyekabuddha vehicle or the Supreme Vehicle, nor can one attain the Tathāgata apart from the Pratyekabuddha vehicle or the Supreme Vehicle.
You should know: if a Great Bodhisattva, taking non-attainment as the means, always diligently and without distraction studies all dharmas — that is:
Studies the perfection of generosity; studies the perfections of pure precepts, patience, energy, meditation, and wisdom.
Studies inner emptiness; studies outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature.
Studies suchness; studies the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm.
Studies the noble truths.
Studies the four dhyānas; studies the four immeasurables and four formless concentrations.
Studies the eight liberations; studies the eight spheres of mastery, nine successive concentrations, and ten totalities.
Studies the four foundations of mindfulness; studies the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path.
Studies the dharma gate of liberation through emptiness; studies the dharma gates of liberation through signlessness and wishlessness.
Studies the five kinds of eyes; studies the six supernatural powers.
Studies the ten powers of the Buddha; studies the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha.
Studies the dharma of non-forgetfulness; studies the nature of constant equanimity.
Studies the wisdom of all-knowing; studies the wisdom of the aspects of the path and wisdom of all aspects.
Studies all the dhāraṇī dharma gates; studies all the samādhi dharma gates.
Studies stream-enterers, once-returners, non-returners, and arahants.
Studies the stream-entry path and stream-entry fruit; studies the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit.
Studies pratyekabuddhas; studies the pratyekabuddha path and pratyekabuddha fruit.
Studies Great Bodhisattvas; studies the Samyaksaṃbuddha.
Studies the dharmas of Great Bodhisattvas; studies the fruit of Supreme Enlightenment.
Studies the Śrāvaka vehicle; studies the Pratyekabuddha vehicle and the Supreme Vehicle.
A Great Bodhisattva who studies in this way should always practice the perfection of wisdom single-mindedly without distraction. Therefore, you should all reverently serve and honor that Bodhisattva as you would the Tathāgata.
You should know: in the past, at the time when the Venerable Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha appeared in the world, at the head of a crossroads in the city of Multitudes of Flowers, upon seeing the Buddha Dīpaṃkara, I scattered five flower branches and spread my hair on the mud, seeking to hear the unsurpassed dharma. Through taking non-attainment as the means, I was able to:
Not depart from the perfection of generosity; not depart from the perfections of pure precepts, patience, energy, meditation, and wisdom.
Not depart from inner emptiness; not depart from outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature.
Not depart from suchness; not depart from the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm.
Not depart from the noble truths.
Not depart from the four dhyānas; not depart from the four immeasurables and four formless concentrations.
Not depart from the eight liberations; not depart from the eight spheres of mastery, nine successive concentrations, and ten totalities.
Not depart from the four foundations of mindfulness; not depart from the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path.
Not depart from the dharma gate of liberation through emptiness; not depart from the dharma gates of liberation through signlessness and wishlessness.
Not depart from the five kinds of eyes; not depart from the six supernatural powers.
Not depart from the ten powers of the Buddha; not depart from the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha.
Not depart from the dharma of non-forgetfulness; not depart from the nature of constant equanimity.
Not depart from the wisdom of all-knowing; not depart from the wisdom of the aspects of the path and wisdom of all aspects.
Not depart from all the dhāraṇī dharma gates; not depart from all the samādhi dharma gates.
Not depart from countless other Buddha dharmas.
At that time, the Buddha Dīpaṃkara bestowed on me a prediction for the fruit of Supreme Enlightenment, saying: ‘Good man, in a future life, after one immeasurable great aeon, in this auspicious-aeon world, you will attain Buddhahood with the name Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasampanna, Sugata, Lokavidū, Anuttara Puruṣadamyasārathi, Śāstādeva-manuṣyāṇāṃ, Buddha, Bhagavān.'”
At that time, the assembled gods, sages, and others addressed the Buddha:
“World-Honored One, this perfection of wisdom is most wondrous — it enables the hosts of Great Bodhisattvas to swiftly gather and attain the wisdom of all-knowing-wisdom, through taking non-attainment as the means. That is:
With respect to form, neither grasping nor rejecting as the means; with respect to feeling, perception, formation, and consciousness, neither grasping nor rejecting as the means.
With respect to the eye base, neither grasping nor rejecting as the means; with respect to the ear, nose, tongue, body, and mind bases, neither grasping nor rejecting as the means.
With respect to the form base, neither grasping nor rejecting as the means; with respect to the sound, smell, taste, touch, and dharma bases, neither grasping nor rejecting as the means.
With respect to the eye element, neither grasping nor rejecting as the means; with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, neither grasping nor rejecting as the means.
With respect to the ear element, neither grasping nor rejecting as the means; with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, neither grasping nor rejecting as the means.
With respect to the nose element, neither grasping nor rejecting as the means; with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, neither grasping nor rejecting as the means.
With respect to the tongue element, neither grasping nor rejecting as the means; with respect to the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, neither grasping nor rejecting as the means.
With respect to the body element, neither grasping nor rejecting as the means; with respect to the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, neither grasping nor rejecting as the means.
With respect to the mind element, neither grasping nor rejecting as the means; with respect to the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, neither grasping nor rejecting as the means.
With respect to the earth element, neither grasping nor rejecting as the means; with respect to the water, fire, wind, space, and consciousness elements, neither grasping nor rejecting as the means.
With respect to the noble truth of suffering, neither grasping nor rejecting as the means; with respect to the noble truths of origination, cessation, and the path, neither grasping nor rejecting as the means.
With respect to ignorance, neither grasping nor rejecting as the means; with respect to formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair, neither grasping nor rejecting as the means.
With respect to inner emptiness, neither grasping nor rejecting as the means; with respect to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature, neither grasping nor rejecting as the means.
With respect to suchness, neither grasping nor rejecting as the means; with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm, neither grasping nor rejecting as the means.
With respect to the perfection of generosity, neither grasping nor rejecting as the means; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom, neither grasping nor rejecting as the means.
With respect to the four dhyānas, neither grasping nor rejecting as the means; with respect to the four immeasurables and four formless concentrations, neither grasping nor rejecting as the means.
With respect to the eight liberations, neither grasping nor rejecting as the means; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities, neither grasping nor rejecting as the means.
With respect to the four foundations of mindfulness, neither grasping nor rejecting as the means; with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, neither grasping nor rejecting as the means.
With respect to the dharma gate of liberation through emptiness, neither grasping nor rejecting as the means; with respect to the dharma gates of liberation through signlessness and wishlessness, neither grasping nor rejecting as the means.
With respect to the five kinds of eyes, neither grasping nor rejecting as the means; with respect to the six supernatural powers, neither grasping nor rejecting as the means.
With respect to the ten powers of the Buddha, neither grasping nor rejecting as the means; with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha, neither grasping nor rejecting as the means.
With respect to the dharma of non-forgetfulness, neither grasping nor rejecting as the means; with respect to the nature of constant equanimity, neither grasping nor rejecting as the means.
With respect to the wisdom of all-knowing, neither grasping nor rejecting as the means; with respect to the wisdom of the aspects of the path and wisdom of all aspects, neither grasping nor rejecting as the means.
With respect to all the dhāraṇī dharma gates, neither grasping nor rejecting as the means; with respect to all the samādhi dharma gates, neither grasping nor rejecting as the means.
With respect to stream-enterers, neither grasping nor rejecting as the means; with respect to once-returners, non-returners, and arahants, neither grasping nor rejecting as the means.
With respect to the stream-entry path and stream-entry fruit, neither grasping nor rejecting as the means; with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit, neither grasping nor rejecting as the means.
With respect to pratyekabuddhas, neither grasping nor rejecting as the means; with respect to the pratyekabuddha path and pratyekabuddha fruit, neither grasping nor rejecting as the means.
With respect to Great Bodhisattvas, neither grasping nor rejecting as the means; with respect to the Samyaksaṃbuddha, neither grasping nor rejecting as the means.
With respect to the dharmas of Great Bodhisattvas, neither grasping nor rejecting as the means; with respect to the fruit of Supreme Enlightenment, neither grasping nor rejecting as the means.
With respect to the Śrāvaka vehicle, neither grasping nor rejecting as the means; with respect to the Pratyekabuddha vehicle and the Supreme Vehicle, neither grasping nor rejecting as the means.