THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 76
Chapter 21: THE PURE PATH (2)
Śāriputra, if a Great Bodhisattva hears the perfection of wisdom proclaimed without doubt or bewilderment, one should know that this Great Bodhisattva abides in the proper resting place as it truly is, never abandoning the mental orientation of great compassion toward all sentient beings.
Śāriputra said to Subhūti:
“If a Great Bodhisattva abides in the proper resting place as it truly is and does not abandon the mental orientation, then all sentient beings should also become Great Bodhisattvas. Why? Because all sentient beings also constantly do not abandon this mental orientation. Therefore a Great Bodhisattva and all sentient beings are truly not different.”
At that time, the Elder Subhūti praised Śāriputra:
“Excellent! Excellent! It is exactly as you have said! You have the ability to accurately grasp the meaning of what I said. Why? Śāriputra, because sentient beings do not exist, know that mental orientation also does not exist. Because self, life force, arising, nurturing, maturing, the one who transmigrates, mind-born, youth, the one capable of creating karma, the one capable of receiving karmic retribution, the knowing, and the seeing all do not exist, know that mental orientation also does not exist. Because sentient beings are not real, know that mental orientation also is not real; because self through the seeing are not real, know that mental orientation also is not real. Because sentient beings have no self-nature, know that mental orientation also has no self-nature; because self through the seeing have no self-nature, know that mental orientation also has no self-nature. Because sentient beings are empty, know that mental orientation also is empty; because self through the seeing are empty, know that mental orientation also is empty. Because sentient beings are departed, know that mental orientation also is departed; because self through the seeing are departed, know that mental orientation also is departed. Because sentient beings are tranquil, know that mental orientation also is tranquil; because self through the seeing are tranquil, know that mental orientation also is tranquil. Because sentient beings are without awareness, know that mental orientation also is without awareness; because self through the seeing are without awareness, know that mental orientation also is without awareness.
Śāriputra, because form does not exist, know that mental orientation also does not exist; because feeling, perception, formation, and consciousness do not exist, know that mental orientation also does not exist. Because form is not real, know that mental orientation also is not real; because feeling, perception, formation, and consciousness are not real, know that mental orientation also is not real. Because form has no self-nature, know that mental orientation also has no self-nature; because feeling, perception, formation, and consciousness have no self-nature, know that mental orientation also has no self-nature. Because form is empty, know that mental orientation also is empty; because feeling, perception, formation, and consciousness are empty, know that mental orientation also is empty. Because form is departed, know that mental orientation also is departed; because feeling, perception, formation, and consciousness are departed, know that mental orientation also is departed. Because form is tranquil, know that mental orientation also is tranquil; because feeling, perception, formation, and consciousness are tranquil, know that mental orientation also is tranquil. Because form is without awareness, know that mental orientation also is without awareness; because feeling, perception, formation, and consciousness are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the eye base does not exist, know that mental orientation also does not exist; because the ear, nose, tongue, body, and mind bases do not exist, know that mental orientation also does not exist. Because the eye base is not real, know that mental orientation also is not real; because the ear, nose, tongue, body, and mind bases are not real, know that mental orientation also is not real. Because the eye base has no self-nature, know that mental orientation also has no self-nature; because the ear, nose, tongue, body, and mind bases have no self-nature, know that mental orientation also has no self-nature. Because the eye base is empty, know that mental orientation also is empty; because the ear, nose, tongue, body, and mind bases are empty, know that mental orientation also is empty. Because the eye base is departed, know that mental orientation also is departed; because the ear, nose, tongue, body, and mind bases are departed, know that mental orientation also is departed. Because the eye base is tranquil, know that mental orientation also is tranquil; because the ear, nose, tongue, body, and mind bases are tranquil, know that mental orientation also is tranquil. Because the eye base is without awareness, know that mental orientation also is without awareness; because the ear, nose, tongue, body, and mind bases are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the form base does not exist, know that mental orientation also does not exist; because the sound, smell, taste, touch, and dharma bases do not exist, know that mental orientation also does not exist. Because the form base is not real, know that mental orientation also is not real; because the sound, smell, taste, touch, and dharma bases are not real, know that mental orientation also is not real. Because the form base has no self-nature, know that mental orientation also has no self-nature; because the sound, smell, taste, touch, and dharma bases have no self-nature, know that mental orientation also has no self-nature. Because the form base is empty, know that mental orientation also is empty; because the sound, smell, taste, touch, and dharma bases are empty, know that mental orientation also is empty. Because the form base is departed, know that mental orientation also is departed; because the sound, smell, taste, touch, and dharma bases are departed, know that mental orientation also is departed. Because the form base is tranquil, know that mental orientation also is tranquil; because the sound, smell, taste, touch, and dharma bases are tranquil, know that mental orientation also is tranquil. Because the form base is without awareness, know that mental orientation also is without awareness; because the sound, smell, taste, touch, and dharma bases are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the eye element does not exist, know that mental orientation also does not exist; because the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition do not exist, know that mental orientation also does not exist. Because the eye element is not real, know that mental orientation also is not real; because the form element through the feelings arising from eye contact as condition are not real, know that mental orientation also is not real. Because the eye element has no self-nature, know that mental orientation also has no self-nature; because the form element through the feelings arising from eye contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the eye element is empty, know that mental orientation also is empty; because the form element through the feelings arising from eye contact as condition are empty, know that mental orientation also is empty. Because the eye element is departed, know that mental orientation also is departed; because the form element through the feelings arising from eye contact as condition are departed, know that mental orientation also is departed. Because the eye element is tranquil, know that mental orientation also is tranquil; because the form element through the feelings arising from eye contact as condition are tranquil, know that mental orientation also is tranquil. Because the eye element is without awareness, know that mental orientation also is without awareness; because the form element through the feelings arising from eye contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the ear element does not exist, know that mental orientation also does not exist; because the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition do not exist, know that mental orientation also does not exist. Because the ear element is not real, know that mental orientation also is not real; because the sound element through the feelings arising from ear contact as condition are not real, know that mental orientation also is not real. Because the ear element has no self-nature, know that mental orientation also has no self-nature; because the sound element through the feelings arising from ear contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the ear element is empty, know that mental orientation also is empty; because the sound element through the feelings arising from ear contact as condition are empty, know that mental orientation also is empty. Because the ear element is departed, know that mental orientation also is departed; because the sound element through the feelings arising from ear contact as condition are departed, know that mental orientation also is departed. Because the ear element is tranquil, know that mental orientation also is tranquil; because the sound element through the feelings arising from ear contact as condition are tranquil, know that mental orientation also is tranquil. Because the ear element is without awareness, know that mental orientation also is without awareness; because the sound element through the feelings arising from ear contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the nose element does not exist, know that mental orientation also does not exist; because the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition do not exist, know that mental orientation also does not exist. Because the nose element is not real, know that mental orientation also is not real; because the smell element through the feelings arising from nose contact as condition are not real, know that mental orientation also is not real. Because the nose element has no self-nature, know that mental orientation also has no self-nature; because the smell element through the feelings arising from nose contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the nose element is empty, know that mental orientation also is empty; because the smell element through the feelings arising from nose contact as condition are empty, know that mental orientation also is empty. Because the nose element is departed, know that mental orientation also is departed; because the smell element through the feelings arising from nose contact as condition are departed, know that mental orientation also is departed. Because the nose element is tranquil, know that mental orientation also is tranquil; because the smell element through the feelings arising from nose contact as condition are tranquil, know that mental orientation also is tranquil. Because the nose element is without awareness, know that mental orientation also is without awareness; because the smell element through the feelings arising from nose contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the tongue element does not exist, know that mental orientation also does not exist; because the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition do not exist, know that mental orientation also does not exist. Because the tongue element is not real, know that mental orientation also is not real; because the taste element through the feelings arising from tongue contact as condition are not real, know that mental orientation also is not real. Because the tongue element has no self-nature, know that mental orientation also has no self-nature; because the taste element through the feelings arising from tongue contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the tongue element is empty, know that mental orientation also is empty; because the taste element through the feelings arising from tongue contact as condition are empty, know that mental orientation also is empty. Because the tongue element is departed, know that mental orientation also is departed; because the taste element through the feelings arising from tongue contact as condition are departed, know that mental orientation also is departed. Because the tongue element is tranquil, know that mental orientation also is tranquil; because the taste element through the feelings arising from tongue contact as condition are tranquil, know that mental orientation also is tranquil. Because the tongue element is without awareness, know that mental orientation also is without awareness; because the taste element through the feelings arising from tongue contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the body element does not exist, know that mental orientation also does not exist; because the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition do not exist, know that mental orientation also does not exist. Because the body element is not real, know that mental orientation also is not real; because the touch element through the feelings arising from body contact as condition are not real, know that mental orientation also is not real. Because the body element has no self-nature, know that mental orientation also has no self-nature; because the touch element through the feelings arising from body contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the body element is empty, know that mental orientation also is empty; because the touch element through the feelings arising from body contact as condition are empty, know that mental orientation also is empty. Because the body element is departed, know that mental orientation also is departed; because the touch element through the feelings arising from body contact as condition are departed, know that mental orientation also is departed. Because the body element is tranquil, know that mental orientation also is tranquil; because the touch element through the feelings arising from body contact as condition are tranquil, know that mental orientation also is tranquil. Because the body element is without awareness, know that mental orientation also is without awareness; because the touch element through the feelings arising from body contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the mind element does not exist, know that mental orientation also does not exist; because the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition do not exist, know that mental orientation also does not exist. Because the mind element is not real, know that mental orientation also is not real; because the dharma element through the feelings arising from mind contact as condition are not real, know that mental orientation also is not real. Because the mind element has no self-nature, know that mental orientation also has no self-nature; because the dharma element through the feelings arising from mind contact as condition have no self-nature, know that mental orientation also has no self-nature. Because the mind element is empty, know that mental orientation also is empty; because the dharma element through the feelings arising from mind contact as condition are empty, know that mental orientation also is empty. Because the mind element is departed, know that mental orientation also is departed; because the dharma element through the feelings arising from mind contact as condition are departed, know that mental orientation also is departed. Because the mind element is tranquil, know that mental orientation also is tranquil; because the dharma element through the feelings arising from mind contact as condition are tranquil, know that mental orientation also is tranquil. Because the mind element is without awareness, know that mental orientation also is without awareness; because the dharma element through the feelings arising from mind contact as condition are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the earth element does not exist, know that mental orientation also does not exist; because the water, fire, wind, space, and consciousness elements do not exist, know that mental orientation also does not exist. Because the earth element is not real, know that mental orientation also is not real; because the water, fire, wind, space, and consciousness elements are not real, know that mental orientation also is not real. Because the earth element has no self-nature, know that mental orientation also has no self-nature; because the water, fire, wind, space, and consciousness elements have no self-nature, know that mental orientation also has no self-nature. Because the earth element is empty, know that mental orientation also is empty; because the water, fire, wind, space, and consciousness elements are empty, know that mental orientation also is empty. Because the earth element is departed, know that mental orientation also is departed; because the water, fire, wind, space, and consciousness elements are departed, know that mental orientation also is departed. Because the earth element is tranquil, know that mental orientation also is tranquil; because the water, fire, wind, space, and consciousness elements are tranquil, know that mental orientation also is tranquil. Because the earth element is without awareness, know that mental orientation also is without awareness; because the water, fire, wind, space, and consciousness elements are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the noble truth of suffering does not exist, know that mental orientation also does not exist; because the noble truths of origination, cessation, and the path do not exist, know that mental orientation also does not exist. Because the noble truth of suffering is not real, know that mental orientation also is not real; because the noble truths of origination, cessation, and the path are not real, know that mental orientation also is not real. Because the noble truth of suffering has no self-nature, know that mental orientation also has no self-nature; because the noble truths of origination, cessation, and the path have no self-nature, know that mental orientation also has no self-nature. Because the noble truth of suffering is empty, know that mental orientation also is empty; because the noble truths of origination, cessation, and the path are empty, know that mental orientation also is empty. Because the noble truth of suffering is departed, know that mental orientation also is departed; because the noble truths of origination, cessation, and the path are departed, know that mental orientation also is departed. Because the noble truth of suffering is tranquil, know that mental orientation also is tranquil; because the noble truths of origination, cessation, and the path are tranquil, know that mental orientation also is tranquil. Because the noble truth of suffering is without awareness, know that mental orientation also is without awareness; because the noble truths of origination, cessation, and the path are without awareness, know that mental orientation also is without awareness.
Śāriputra, because ignorance does not exist, know that mental orientation also does not exist; 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 do not exist, know that mental orientation also does not exist. Because ignorance is not real, know that mental orientation also is not real; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are not real, know that mental orientation also is not real. Because ignorance has no self-nature, know that mental orientation also has no self-nature; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair have no self-nature, know that mental orientation also has no self-nature. Because ignorance is empty, know that mental orientation also is empty; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are empty, know that mental orientation also is empty. Because ignorance is departed, know that mental orientation also is departed; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are departed, know that mental orientation also is departed. Because ignorance is tranquil, know that mental orientation also is tranquil; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are tranquil, know that mental orientation also is tranquil. Because ignorance is without awareness, know that mental orientation also is without awareness; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are without awareness, know that mental orientation also is without awareness.
Śāriputra, because inner emptiness does not exist, know that mental orientation also does not exist; 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 do not exist, know that mental orientation also does not exist. Because inner emptiness is not real, know that mental orientation also is not real; because outer emptiness through emptiness of non-nature-self-nature are not real, know that mental orientation also is not real. Because inner emptiness has no self-nature, know that mental orientation also has no self-nature; because outer emptiness through emptiness of non-nature-self-nature have no self-nature, know that mental orientation also has no self-nature. Because inner emptiness is empty, know that mental orientation also is empty; because outer emptiness through emptiness of non-nature-self-nature are empty, know that mental orientation also is empty. Because inner emptiness is departed, know that mental orientation also is departed; because outer emptiness through emptiness of non-nature-self-nature are departed, know that mental orientation also is departed. Because inner emptiness is tranquil, know that mental orientation also is tranquil; because outer emptiness through emptiness of non-nature-self-nature are tranquil, know that mental orientation also is tranquil. Because inner emptiness is without awareness, know that mental orientation also is without awareness; because outer emptiness through emptiness of non-nature-self-nature are without awareness, know that mental orientation also is without awareness.
Śāriputra, because suchness does not exist, know that mental orientation also does not exist; 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 do not exist, know that mental orientation also does not exist. Because suchness is not real, know that mental orientation also is not real; 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 not real, know that mental orientation also is not real. Because suchness has no self-nature, know that mental orientation also has no self-nature; 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 have no self-nature, know that mental orientation also has no self-nature. Because suchness is empty, know that mental orientation also is empty; 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 empty, know that mental orientation also is empty. Because suchness is departed, know that mental orientation also is departed; 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 departed, know that mental orientation also is departed. Because suchness is tranquil, know that mental orientation also is tranquil; 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 tranquil, know that mental orientation also is tranquil. Because suchness is without awareness, know that mental orientation also is without awareness; 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 without awareness, know that mental orientation also is without awareness.
Śāriputra, because the perfection of generosity does not exist, know that mental orientation also does not exist; because the perfections of pure precepts, patience, energy, meditation, and wisdom do not exist, know that mental orientation also does not exist. Because the perfection of generosity is not real, know that mental orientation also is not real; because the perfections of pure precepts through wisdom are not real, know that mental orientation also is not real. Because the perfection of generosity has no self-nature, know that mental orientation also has no self-nature; because the perfections of pure precepts through wisdom have no self-nature, know that mental orientation also has no self-nature. Because the perfection of generosity is empty, know that mental orientation also is empty; because the perfections of pure precepts through wisdom are empty, know that mental orientation also is empty. Because the perfection of generosity is departed, know that mental orientation also is departed; because the perfections of pure precepts through wisdom are departed, know that mental orientation also is departed. Because the perfection of generosity is tranquil, know that mental orientation also is tranquil; because the perfections of pure precepts through wisdom are tranquil, know that mental orientation also is tranquil. Because the perfection of generosity is without awareness, know that mental orientation also is without awareness; because the perfections of pure precepts through wisdom are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the four dhyānas do not exist, know that mental orientation also does not exist; because the four immeasurables and four formless concentrations do not exist, know that mental orientation also does not exist. Because the four dhyānas are not real, know that mental orientation also is not real; because the four immeasurables and four formless concentrations are not real, know that mental orientation also is not real. Because the four dhyānas have no self-nature, know that mental orientation also has no self-nature; because the four immeasurables and four formless concentrations have no self-nature, know that mental orientation also has no self-nature. Because the four dhyānas are empty, know that mental orientation also is empty; because the four immeasurables and four formless concentrations are empty, know that mental orientation also is empty. Because the four dhyānas are departed, know that mental orientation also is departed; because the four immeasurables and four formless concentrations are departed, know that mental orientation also is departed. Because the four dhyānas are tranquil, know that mental orientation also is tranquil; because the four immeasurables and four formless concentrations are tranquil, know that mental orientation also is tranquil. Because the four dhyānas are without awareness, know that mental orientation also is without awareness; because the four immeasurables and four formless concentrations are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the eight liberations do not exist, know that mental orientation also does not exist; because the eight spheres of mastery, nine successive concentrations, and ten totalities do not exist, know that mental orientation also does not exist. Because the eight liberations are not real, know that mental orientation also is not real; because the eight spheres of mastery, nine successive concentrations, and ten totalities are not real, know that mental orientation also is not real. Because the eight liberations have no self-nature, know that mental orientation also has no self-nature; because the eight spheres of mastery, nine successive concentrations, and ten totalities have no self-nature, know that mental orientation also has no self-nature. Because the eight liberations are empty, know that mental orientation also is empty; because the eight spheres of mastery, nine successive concentrations, and ten totalities are empty, know that mental orientation also is empty. Because the eight liberations are departed, know that mental orientation also is departed; because the eight spheres of mastery, nine successive concentrations, and ten totalities are departed, know that mental orientation also is departed. Because the eight liberations are tranquil, know that mental orientation also is tranquil; because the eight spheres of mastery, nine successive concentrations, and ten totalities are tranquil, know that mental orientation also is tranquil. Because the eight liberations are without awareness, know that mental orientation also is without awareness; because the eight spheres of mastery, nine successive concentrations, and ten totalities are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the four foundations of mindfulness do not exist, know that mental orientation also does not exist; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path do not exist, know that mental orientation also does not exist. Because the four foundations of mindfulness are not real, know that mental orientation also is not real; because the four right efforts through the noble eightfold path are not real, know that mental orientation also is not real. Because the four foundations of mindfulness have no self-nature, know that mental orientation also has no self-nature; because the four right efforts through the noble eightfold path have no self-nature, know that mental orientation also has no self-nature. Because the four foundations of mindfulness are empty, know that mental orientation also is empty; because the four right efforts through the noble eightfold path are empty, know that mental orientation also is empty. Because the four foundations of mindfulness are departed, know that mental orientation also is departed; because the four right efforts through the noble eightfold path are departed, know that mental orientation also is departed. Because the four foundations of mindfulness are tranquil, know that mental orientation also is tranquil; because the four right efforts through the noble eightfold path are tranquil, know that mental orientation also is tranquil. Because the four foundations of mindfulness are without awareness, know that mental orientation also is without awareness; because the four right efforts through the noble eightfold path are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the dharma gate of liberation through emptiness does not exist, know that mental orientation also does not exist; because the dharma gates of liberation through signlessness and wishlessness do not exist, know that mental orientation also does not exist. Because the dharma gate of liberation through emptiness is not real, know that mental orientation also is not real; because the dharma gates of liberation through signlessness and wishlessness are not real, know that mental orientation also is not real. Because the dharma gate of liberation through emptiness has no self-nature, know that mental orientation also has no self-nature; because the dharma gates of liberation through signlessness and wishlessness have no self-nature, know that mental orientation also has no self-nature. Because the dharma gate of liberation through emptiness is empty, know that mental orientation also is empty; because the dharma gates of liberation through signlessness and wishlessness are empty, know that mental orientation also is empty. Because the dharma gate of liberation through emptiness is departed, know that mental orientation also is departed; because the dharma gates of liberation through signlessness and wishlessness are departed, know that mental orientation also is departed. Because the dharma gate of liberation through emptiness is tranquil, know that mental orientation also is tranquil; because the dharma gates of liberation through signlessness and wishlessness are tranquil, know that mental orientation also is tranquil. Because the dharma gate of liberation through emptiness is without awareness, know that mental orientation also is without awareness; because the dharma gates of liberation through signlessness and wishlessness are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the five kinds of eyes do not exist, know that mental orientation also does not exist; because the six supernatural powers do not exist, know that mental orientation also does not exist. Because the five kinds of eyes are not real, know that mental orientation also is not real; because the six supernatural powers are not real, know that mental orientation also is not real. Because the five kinds of eyes have no self-nature, know that mental orientation also has no self-nature; because the six supernatural powers have no self-nature, know that mental orientation also has no self-nature. Because the five kinds of eyes are empty, know that mental orientation also is empty; because the six supernatural powers are empty, know that mental orientation also is empty. Because the five kinds of eyes are departed, know that mental orientation also is departed; because the six supernatural powers are departed, know that mental orientation also is departed. Because the five kinds of eyes are tranquil, know that mental orientation also is tranquil; because the six supernatural powers are tranquil, know that mental orientation also is tranquil. Because the five kinds of eyes are without awareness, know that mental orientation also is without awareness; because the six supernatural powers are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the ten powers of the Buddha do not exist, know that mental orientation also does not exist; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha do not exist, know that mental orientation also does not exist. Because the ten powers of the Buddha are not real, know that mental orientation also is not real; because the four fearlessnesses through the eighteen unshared qualities of the Buddha are not real, know that mental orientation also is not real. Because the ten powers of the Buddha have no self-nature, know that mental orientation also has no self-nature; because the four fearlessnesses through the eighteen unshared qualities of the Buddha have no self-nature, know that mental orientation also has no self-nature. Because the ten powers of the Buddha are empty, know that mental orientation also is empty; because the four fearlessnesses through the eighteen unshared qualities of the Buddha are empty, know that mental orientation also is empty. Because the ten powers of the Buddha are departed, know that mental orientation also is departed; because the four fearlessnesses through the eighteen unshared qualities of the Buddha are departed, know that mental orientation also is departed. Because the ten powers of the Buddha are tranquil, know that mental orientation also is tranquil; because the four fearlessnesses through the eighteen unshared qualities of the Buddha are tranquil, know that mental orientation also is tranquil. Because the ten powers of the Buddha are without awareness, know that mental orientation also is without awareness; because the four fearlessnesses through the eighteen unshared qualities of the Buddha are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the dharma of non-forgetfulness does not exist, know that mental orientation also does not exist; because the nature of constant equanimity does not exist, know that mental orientation also does not exist. Because the dharma of non-forgetfulness is not real, know that mental orientation also is not real; because the nature of constant equanimity is not real, know that mental orientation also is not real. Because the dharma of non-forgetfulness has no self-nature, know that mental orientation also has no self-nature; because the nature of constant equanimity has no self-nature, know that mental orientation also has no self-nature. Because the dharma of non-forgetfulness is empty, know that mental orientation also is empty; because the nature of constant equanimity is empty, know that mental orientation also is empty. Because the dharma of non-forgetfulness is departed, know that mental orientation also is departed; because the nature of constant equanimity is departed, know that mental orientation also is departed. Because the dharma of non-forgetfulness is tranquil, know that mental orientation also is tranquil; because the nature of constant equanimity is tranquil, know that mental orientation also is tranquil. Because the dharma of non-forgetfulness is without awareness, know that mental orientation also is without awareness; because the nature of constant equanimity is without awareness, know that mental orientation also is without awareness.
Śāriputra, because all the dhāraṇī dharma gates do not exist, know that mental orientation also does not exist; because all the samādhi dharma gates do not exist, know that mental orientation also does not exist. Because all the dhāraṇī dharma gates are not real, know that mental orientation also is not real; because all the samādhi dharma gates are not real, know that mental orientation also is not real. Because all the dhāraṇī dharma gates have no self-nature, know that mental orientation also has no self-nature; because all the samādhi dharma gates have no self-nature, know that mental orientation also has no self-nature. Because all the dhāraṇī dharma gates are empty, know that mental orientation also is empty; because all the samādhi dharma gates are empty, know that mental orientation also is empty. Because all the dhāraṇī dharma gates are departed, know that mental orientation also is departed; because all the samādhi dharma gates are departed, know that mental orientation also is departed. Because all the dhāraṇī dharma gates are tranquil, know that mental orientation also is tranquil; because all the samādhi dharma gates are tranquil, know that mental orientation also is tranquil. Because all the dhāraṇī dharma gates are without awareness, know that mental orientation also is without awareness; because all the samādhi dharma gates are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the wisdom of all-knowing does not exist, know that mental orientation also does not exist; because the wisdom of the aspects of the path and wisdom of all aspects do not exist, know that mental orientation also does not exist. Because the wisdom of all-knowing is not real, know that mental orientation also is not real; because the wisdom of the aspects of the path and wisdom of all aspects are not real, know that mental orientation also is not real. Because the wisdom of all-knowing has no self-nature, know that mental orientation also has no self-nature; because the wisdom of the aspects of the path and wisdom of all aspects have no self-nature, know that mental orientation also has no self-nature. Because the wisdom of all-knowing is empty, know that mental orientation also is empty; because the wisdom of the aspects of the path and wisdom of all aspects are empty, know that mental orientation also is empty. Because the wisdom of all-knowing is departed, know that mental orientation also is departed; because the wisdom of the aspects of the path and wisdom of all aspects are departed, know that mental orientation also is departed. Because the wisdom of all-knowing is tranquil, know that mental orientation also is tranquil; because the wisdom of the aspects of the path and wisdom of all aspects are tranquil, know that mental orientation also is tranquil. Because the wisdom of all-knowing is without awareness, know that mental orientation also is without awareness; because the wisdom of the aspects of the path and wisdom of all aspects are without awareness, know that mental orientation also is without awareness.
Śāriputra, because the Śrāvaka fruit does not exist, know that mental orientation also does not exist; because the Pratyekabuddha fruit and the Supreme fruit do not exist, know that mental orientation also does not exist. Because the Śrāvaka fruit is not real, know that mental orientation also is not real; because the Pratyekabuddha fruit and the Supreme fruit are not real, know that mental orientation also is not real. Because the Śrāvaka fruit has no self-nature, know that mental orientation also has no self-nature; because the Pratyekabuddha fruit and the Supreme fruit have no self-nature, know that mental orientation also has no self-nature. Because the Śrāvaka fruit is empty, know that mental orientation also is empty; because the Pratyekabuddha fruit and the Supreme fruit are empty, know that mental orientation also is empty. Because the Śrāvaka fruit is departed, know that mental orientation also is departed; because the Pratyekabuddha fruit and the Supreme fruit are departed, know that mental orientation also is departed. Because the Śrāvaka fruit is tranquil, know that mental orientation also is tranquil; because the Pratyekabuddha fruit and the Supreme fruit are tranquil, know that mental orientation also is tranquil. Because the Śrāvaka fruit is without awareness, know that mental orientation also is without awareness; because the Pratyekabuddha fruit and the Supreme fruit are without awareness, know that mental orientation also is without awareness.
Śāriputra, for this reason, Great Bodhisattvas who abide in their proper resting place as it truly is should always not abandon the mental orientation of great compassion.
At that time, the World-Honored One praised Subhūti:
“Excellent! Excellent! You have the ability to skillfully proclaim the perfection of wisdom for Great Bodhisattvas — this is all through the wondrous power of the Tathāgata’s majestic influence. Anyone wishing to proclaim the perfection of wisdom for Great Bodhisattvas should proclaim it as you do. Any Great Bodhisattvas wishing to study the perfection of wisdom should study it according to what you have said.”
When the Elder Subhūti proclaimed this perfection of wisdom for the Great Bodhisattvas, the trichiliocosm at that moment displayed six kinds of transformations, namely: shaking, shaking greatly, shaking with complete force; erupting, erupting greatly, erupting with complete force; vibrating, vibrating greatly, vibrating with complete force; striking, striking greatly, striking with complete force; thundering, thundering greatly, thundering with complete force; cracking, cracking greatly, cracking with complete force. The east erupts and the west sinks; the west erupts and the east sinks; the south erupts and the north sinks; the north erupts and the south sinks; the center erupts and the edges sink; the edges erupt and the center sinks.
At that time, the Tathāgata smiled gently. The Elder Subhūti said to the Buddha:
“World-Honored One, for what reason and occasion do you smile?”
The Buddha said to Subhūti:
“Just as I in this trichiliocosm of endurance proclaim the perfection of wisdom for Great Bodhisattvas, at that same moment all the Buddha World-Honored Ones in immeasurable, innumerable, and boundless worlds of the ten directions are also proclaiming the perfection of wisdom for Great Bodhisattvas. Just as in this trichiliocosm of endurance there are twelve hundred million devas, humans, and others who, upon hearing the perfection of wisdom proclaimed, attain the tolerance of non-arising with respect to dharmas — at that same moment in immeasurable, innumerable, and boundless worlds of the ten directions, there are also immeasurable, innumerable, and boundless sentient beings who hear the Buddhas of those realms proclaim the perfection of wisdom, and they all give rise to the aspiration to seek the fruit of Supreme Enlightenment.”