THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 322
Chapter 47: SUCHNESS (5)
While explaining the characteristics of suchness in this way, in this great trichiliocosm world, the six directions moved and shook: the East rose while the West sank, the West rose while the East sank, the South rose while the North sank, the North rose while the South sank, the center rose while the sides sank, and the sides rose while the center sank.
At that time, the gods of the Desire Realm and the Form Realm all used powdered fragrances such as Tagara, Tamāla, heavenly sandalwood, and used various flowers such as blue lotuses, red lotuses, yellow lotuses, white lotuses, wonderfully fragrant flowers, wonderfully melodious flowers, and great wonderfully melodious flowers, all of which were also from the heavens, scattering them as offerings to the World-Honored One and Elder Subhūti. Then they addressed the Buddha:
“World-Honored One, this is truly most extraordinary, something never before seen! Because of suchness, Elder Subhūti has been born from the Tathāgata.”
At that time, Subhūti said to the gods of the Desire Realm and Form Realm:
“Know this, O gods: it is not because I, Subhūti, depend on form that I am born from the Tathāgata; it is not because of the suchness of form that I am born from the Tathāgata; it is because I am not separate from form that I am born from the Tathāgata; it is because I am not separate from the suchness of form that I am born from the Tathāgata. It is not because I depend on feeling, perception, formations, or consciousness that I am born from the Tathāgata; it is not because of the suchness of feeling, perception, formations, or consciousness that I am born from the Tathāgata; it is because I am not separate from feeling, perception, formations, or consciousness that I am born from the Tathāgata; it is because I am not separate from the suchness of feeling, perception, formations, or consciousness that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the eye faculty that I am born from the Tathāgata; it is not because of the suchness of the eye faculty that I am born from the Tathāgata; it is because I am not separate from the eye faculty that I am born from the Tathāgata; it is because I am not separate from the suchness of the eye faculty that I am born from the Tathāgata. It is not because I depend on the ear, nose, tongue, body, or mind faculties that I am born from the Tathāgata; it is not because of the suchness of the ear, nose, tongue, body, or mind faculties that I am born from the Tathāgata; it is because I am not separate from the ear, nose, tongue, body, or mind faculties that I am born from the Tathāgata; it is because I am not separate from the suchness of the ear, nose, tongue, body, or mind faculties that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the form sphere that I am born from the Tathāgata; it is not because of the suchness of the form sphere that I am born from the Tathāgata; it is because I am not separate from the form sphere that I am born from the Tathāgata; it is because I am not separate from the suchness of the form sphere that I am born from the Tathāgata. It is not because I depend on the sound, fragrance, taste, touch, or dharma spheres that I am born from the Tathāgata; it is not because of the suchness of the sound, fragrance, taste, touch, or dharma spheres that I am born from the Tathāgata; it is because I am not separate from the sound, fragrance, taste, touch, or dharma spheres that I am born from the Tathāgata; it is because I am not separate from the suchness of the sound, fragrance, taste, touch, or dharma spheres that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the eye element that I am born from the Tathāgata; it is not because of the suchness of the eye element that I am born from the Tathāgata; it is because I am not separate from the eye element that I am born from the Tathāgata; it is because I am not separate from the suchness of the eye element that I am born from the Tathāgata. It is not because I depend on the ear, nose, tongue, body, or mind elements that I am born from the Tathāgata; it is not because of the suchness of the ear, nose, tongue, body, or mind elements that I am born from the Tathāgata; it is because I am not separate from the ear, nose, tongue, body, or mind elements that I am born from the Tathāgata; it is because I am not separate from the suchness of the ear, nose, tongue, body, or mind elements that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the eye consciousness element that I am born from the Tathāgata; it is not because of the suchness of the eye consciousness element that I am born from the Tathāgata; it is because I am not separate from the eye consciousness element that I am born from the Tathāgata; it is because I am not separate from the suchness of the eye consciousness element that I am born from the Tathāgata. It is not because I depend on the ear, nose, tongue, body, or mind consciousness elements that I am born from the Tathāgata; it is not because of the suchness of the ear, nose, tongue, body, or mind consciousness elements that I am born from the Tathāgata; it is because I am not separate from the ear, nose, tongue, body, or mind consciousness elements that I am born from the Tathāgata; it is because I am not separate from the suchness of the ear, nose, tongue, body, or mind consciousness elements that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on eye contact that I am born from the Tathāgata; it is not because of the suchness of eye contact that I am born from the Tathāgata; it is because I am not separate from eye contact that I am born from the Tathāgata; it is because I am not separate from the suchness of eye contact that I am born from the Tathāgata. It is not because I depend on ear, nose, tongue, body, or mind contact that I am born from the Tathāgata; it is not because of the suchness of ear, nose, tongue, body, or mind contact that I am born from the Tathāgata; it is because I am not separate from ear, nose, tongue, body, or mind contact that I am born from the Tathāgata; it is because I am not separate from the suchness of ear, nose, tongue, body, or mind contact that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the feelings arising from eye contact as their condition that I am born from the Tathāgata; it is not because of the suchness of the feelings arising from eye contact as their condition that I am born from the Tathāgata; it is because I am not separate from the feelings arising from eye contact as their condition that I am born from the Tathāgata; it is because I am not separate from the suchness of the feelings arising from eye contact as their condition that I am born from the Tathāgata. It is not because I depend on the feelings arising from ear, nose, tongue, body, or mind contact as their condition that I am born from the Tathāgata; it is not because of the suchness of the feelings arising from ear, nose, tongue, body, or mind contact as their condition that I am born from the Tathāgata; it is because I am not separate from the feelings arising from ear, nose, tongue, body, or mind contact as their condition that I am born from the Tathāgata; it is because I am not separate from the suchness of the feelings arising from ear, nose, tongue, body, or mind contact as their condition that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the earth element that I am born from the Tathāgata; it is not because of the suchness of the earth element that I am born from the Tathāgata; it is because I am not separate from the earth element that I am born from the Tathāgata; it is because I am not separate from the suchness of the earth element that I am born from the Tathāgata. It is not because I depend on the water, fire, wind, space, or consciousness elements that I am born from the Tathāgata; it is not because of the suchness of the water, fire, wind, space, or consciousness elements that I am born from the Tathāgata; it is because I am not separate from the water, fire, wind, space, or consciousness elements that I am born from the Tathāgata; it is because I am not separate from the suchness of the water, fire, wind, space, or consciousness elements that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on ignorance that I am born from the Tathāgata; it is not because of the suchness of ignorance that I am born from the Tathāgata; it is because I am not separate from ignorance that I am born from the Tathāgata; it is because I am not separate from the suchness of ignorance that I am born from the Tathāgata. It is not because I depend on formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress that I am born from the Tathāgata; it is not because of the suchness of formations through the suchness of aging and death that I am born from the Tathāgata; it is because I am not separate from formations through aging and death that I am born from the Tathāgata; it is because I am not separate from the suchness of formations through the suchness of aging and death that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the self that I am born from the Tathāgata; it is not because of the suchness of the self that I am born from the Tathāgata; it is because I am not separate from the self that I am born from the Tathāgata; it is because I am not separate from the suchness of the self that I am born from the Tathāgata. It is not because I depend on sentient beings, living beings, beings who arise, nurtured beings, growing beings, those who transmigrate, mind-born beings, infants, creators, experiencers, knowers, or cognizers that I am born from the Tathāgata; it is not because of the suchness of sentient beings through the suchness of knowing and cognition that I am born from the Tathāgata; it is because I am not separate from sentient beings through knowing and cognition that I am born from the Tathāgata; it is because I am not separate from the suchness of sentient beings through the suchness of knowing and cognition that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the Perfection of Giving that I am born from the Tathāgata; it is not because of the suchness of the Perfection of Giving that I am born from the Tathāgata; it is because I am not separate from the Perfection of Giving that I am born from the Tathāgata; it is because I am not separate from the suchness of the Perfection of Giving that I am born from the Tathāgata. It is not because I depend on Pure Conduct, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom that I am born from the Tathāgata; it is not because of the suchness of Pure Conduct through the suchness of the Perfection of Wisdom that I am born from the Tathāgata; it is because I am not separate from Pure Conduct through the Perfection of Wisdom that I am born from the Tathāgata; it is because I am not separate from the suchness of Pure Conduct through the suchness of the Perfection of Wisdom that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the emptiness of inner phenomena that I am born from the Tathāgata; it is not because of the suchness of the emptiness of inner phenomena that I am born from the Tathāgata; it is because I am not separate from the emptiness of inner phenomena that I am born from the Tathāgata; it is because I am not separate from the suchness of the emptiness of inner phenomena that I am born from the Tathāgata. It is not because I depend on the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, or emptiness of the self-nature of emptiness that I am born from the Tathāgata; it is not because of the suchness of the emptiness of outer phenomena through the suchness of the emptiness of the self-nature of emptiness that I am born from the Tathāgata; it is because I am not separate from the emptiness of outer phenomena through the emptiness of the self-nature of emptiness that I am born from the Tathāgata; it is because I am not separate from the suchness of the emptiness of outer phenomena through the suchness of the emptiness of the self-nature of emptiness that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on suchness that I am born from the Tathāgata; it is not because of the suchness of suchness that I am born from the Tathāgata; it is because I am not separate from suchness that I am born from the Tathāgata; it is because I am not separate from the suchness of suchness that I am born from the Tathāgata. It is not because I depend on the Dharma realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the Dharma of certainty, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm that I am born from the Tathāgata; it is not because of the suchness of the Dharma realm through the suchness of the inconceivable realm that I am born from the Tathāgata; it is because I am not separate from the Dharma realm through the inconceivable realm that I am born from the Tathāgata; it is because I am not separate from the suchness of the Dharma realm through the suchness of the inconceivable realm that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the four foundations of mindfulness that I am born from the Tathāgata; it is not because of the suchness of the four foundations of mindfulness that I am born from the Tathāgata; it is because I am not separate from the four foundations of mindfulness that I am born from the Tathāgata; it is because I am not separate from the suchness of the four foundations of mindfulness that I am born from the Tathāgata. It is not because I depend on the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, or the eightfold noble path that I am born from the Tathāgata; it is not because of the suchness of the four right efforts through the suchness of the eightfold noble path that I am born from the Tathāgata; it is because I am not separate from the four right efforts through the eightfold noble path that I am born from the Tathāgata; it is because I am not separate from the suchness of the four right efforts through the suchness of the eightfold noble path that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the noble truth of suffering that I am born from the Tathāgata; it is not because of the suchness of the noble truth of suffering that I am born from the Tathāgata; it is because I am not separate from the noble truth of suffering that I am born from the Tathāgata; it is because I am not separate from the suchness of the noble truth of suffering that I am born from the Tathāgata. It is not because I depend on the noble truths of origination, cessation, and the path that I am born from the Tathāgata; it is not because of the suchness of the noble truths of origination, cessation, and the path that I am born from the Tathāgata; it is because I am not separate from the noble truths of origination, cessation, and the path that I am born from the Tathāgata; it is because I am not separate from the suchness of the noble truths of origination, cessation, and the path that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the four meditative absorptions that I am born from the Tathāgata; it is not because of the suchness of the four meditative absorptions that I am born from the Tathāgata; it is because I am not separate from the four meditative absorptions that I am born from the Tathāgata; it is because I am not separate from the suchness of the four meditative absorptions that I am born from the Tathāgata. It is not because I depend on the four immeasurables or the four formless attainments that I am born from the Tathāgata; it is not because of the suchness of the four immeasurables or the four formless attainments that I am born from the Tathāgata; it is because I am not separate from the four immeasurables or the four formless attainments that I am born from the Tathāgata; it is because I am not separate from the suchness of the four immeasurables or the four formless attainments that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the eight liberations that I am born from the Tathāgata; it is not because of the suchness of the eight liberations that I am born from the Tathāgata; it is because I am not separate from the eight liberations that I am born from the Tathāgata; it is because I am not separate from the suchness of the eight liberations that I am born from the Tathāgata. It is not because I depend on the eight bases of mastery, the nine successive concentrations, or the ten universal spheres that I am born from the Tathāgata; it is not because of the suchness of the eight bases of mastery, the nine successive concentrations, or the ten universal spheres that I am born from the Tathāgata; it is because I am not separate from the eight bases of mastery, the nine successive concentrations, or the ten universal spheres that I am born from the Tathāgata; it is because I am not separate from the suchness of the eight bases of mastery, the nine successive concentrations, or the ten universal spheres that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the emptiness liberation-door that I am born from the Tathāgata; it is not because of the suchness of the emptiness liberation-door that I am born from the Tathāgata; it is because I am not separate from the emptiness liberation-door that I am born from the Tathāgata; it is because I am not separate from the suchness of the emptiness liberation-door that I am born from the Tathāgata. It is not because I depend on the signless or wishless liberation-doors that I am born from the Tathāgata; it is not because of the suchness of the signless or wishless liberation-doors that I am born from the Tathāgata; it is because I am not separate from the signless or wishless liberation-doors that I am born from the Tathāgata; it is because I am not separate from the suchness of the signless or wishless liberation-doors that I am born from the Tathāgata.
Know this, O gods: it is not because I depend on the five kinds of eyes that I am born from the Tathāgata; it is not because of the suchness of the five kinds of eyes that I am born from the Tathāgata; it is because I am not separate from the five kinds of eyes that I am born from the Tathāgata; it is because I am not separate from the suchness of the five kinds of eyes that I am born from the Tathāgata. It is not because I depend on the six supernatural powers that I am born from the Tathāgata; it is not because of the suchness of the six supernatural powers that I am born from the Tathāgata; it is because I am not separate from the six supernatural powers that I am born from the Tathāgata; it is because I am not separate from the suchness of the six supernatural powers that I am born from the Tathāgata.”
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through the samādhi dharma-gate; I do not arise from the Tathāgata through the suchness of the samādhi dharma-gate; because I am not apart from the samādhi dharma-gate, I arise from the Tathāgata; because I am not apart from the suchness of the samādhi dharma-gate, I arise from the Tathāgata; because I do not arise through the dhāraṇī dharma-gate, I arise from the Tathāgata; because I do not arise through the suchness of the dhāraṇī dharma-gate, I arise from the Tathāgata; because I am not apart from the dhāraṇī dharma-gate, I arise from the Tathāgata; because I am not apart from the suchness of the dhāraṇī dharma-gate, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through the Buddha’s ten powers; I do not arise from the Tathāgata through the suchness of the Buddha’s ten powers; because I am not apart from the Buddha’s ten powers, I arise from the Tathāgata; because I am not apart from the suchness of the Buddha’s ten powers, I arise from the Tathāgata; because I do not arise through the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities, I arise from the Tathāgata; because I do not arise through the suchness of the four fearlessnesses up to the eighteen unique Buddha qualities, I arise from the Tathāgata; because I am not apart from the four fearlessnesses up to the eighteen unique Buddha qualities, I arise from the Tathāgata; because I am not apart from the suchness of the four fearlessnesses up to the eighteen unique Buddha qualities, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through the fruit of Stream-entry; I do not arise from the Tathāgata through the suchness of the fruit of Stream-entry; because I am not apart from the fruit of Stream-entry, I arise from the Tathāgata; because I am not apart from the suchness of the fruit of Stream-entry, I arise from the Tathāgata; because I do not arise through the fruits of Once-returning, Non-returning, and Arhatship, I arise from the Tathāgata; because I do not arise through the suchness of the fruits of Once-returning, Non-returning, and Arhatship, I arise from the Tathāgata; because I am not apart from the fruits of Once-returning, Non-returning, and Arhatship, I arise from the Tathāgata; because I am not apart from the suchness of the fruits of Once-returning, Non-returning, and Arhatship, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through the fruit of the Pratyekabuddha; I do not arise from the Tathāgata through the suchness of the fruit of the Pratyekabuddha; because I am not apart from the fruit of the Pratyekabuddha, I arise from the Tathāgata; because I am not apart from the suchness of the fruit of the Pratyekabuddha, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through all-knowing wisdom; I do not arise from the Tathāgata through the suchness of all-knowing wisdom; because I am not apart from all-knowing wisdom, I arise from the Tathāgata; because I am not apart from the suchness of all-knowing wisdom, I arise from the Tathāgata; because I do not arise through path-characteristic wisdom and omniscient wisdom, I arise from the Tathāgata; because I do not arise through the suchness of path-characteristic wisdom and omniscient wisdom, I arise from the Tathāgata; because I am not apart from path-characteristic wisdom and omniscient wisdom, I arise from the Tathāgata; because I am not apart from the suchness of path-characteristic wisdom and omniscient wisdom, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through conditioned phenomena; I do not arise from the Tathāgata through the suchness of conditioned phenomena; because I am not apart from conditioned phenomena, I arise from the Tathāgata; because I am not apart from the suchness of conditioned phenomena, I arise from the Tathāgata.
O sons of gods, you should know that, because I, Subhūti, do not arise from the Tathāgata through the unconditioned; I do not arise from the Tathāgata through the suchness of the unconditioned; because I am not apart from the unconditioned, I arise from the Tathāgata; because I am not apart from the suchness of the unconditioned, I arise from the Tathāgata.
O sons of gods, all these dharmas are completely without possession. Therefore, the one who follows what is born, the object that is followed as being born, the means by which it is born, and the place where it is born cannot be apprehended.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, the suchness of all dharmas, the dharma-realm, the nature of dharma, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the dharma of certainty, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm are all extremely profound.
World-Honored One, within these, form cannot be apprehended, and the suchness of form also cannot be apprehended. Why? Because within this, form itself cannot be apprehended; how much less can there be a suchness of form that can be apprehended. Within this, feeling, perception, formations, and consciousness cannot be apprehended, and the suchness of feeling, perception, formations, and consciousness also cannot be apprehended. Why? Because within this, feeling, perception, formations, and consciousness themselves cannot be apprehended; how much less can there be a suchness of feeling, perception, formations, and consciousness that can be apprehended.
World-Honored One, within this, the eye faculty cannot be apprehended, and the suchness of the eye faculty also cannot be apprehended. Why? Because within this, the eye faculty itself cannot be apprehended; how much less can there be a suchness of the eye faculty that can be apprehended. Within this, the ear, nose, tongue, body, and mind faculties cannot be apprehended, and the suchness of the ear, nose, tongue, body, and mind faculties also cannot be apprehended. Why? Because within this, the ear, nose, tongue, body, and mind faculties themselves cannot be apprehended; how much less can there be a suchness of the ear, nose, tongue, body, and mind faculties that can be apprehended.
World-Honored One, within this, the form domain cannot be apprehended, and the suchness of the form domain also cannot be apprehended. Why? Because within this, the form domain itself cannot be apprehended; how much less can there be a suchness of the form domain that can be apprehended. Within this, the sound, smell, taste, touch, and dharma domains cannot be apprehended, and the suchness of the sound, smell, taste, touch, and dharma domains also cannot be apprehended. Why? Because within this, the sound, smell, taste, touch, and dharma domains themselves cannot be apprehended; how much less can there be a suchness of the sound, smell, taste, touch, and dharma domains that can be apprehended.
World-Honored One, within this, the eye realm cannot be apprehended, and the suchness of the eye realm also cannot be apprehended. Why? Because within this, the eye realm itself cannot be apprehended; how much less can there be a suchness of the eye realm that can be apprehended. Within this, the ear, nose, tongue, body, and mind realms cannot be apprehended, and the suchness of the ear, nose, tongue, body, and mind realms also cannot be apprehended. Why? Because within this, the ear, nose, tongue, body, and mind realms themselves cannot be apprehended; how much less can there be a suchness of the ear, nose, tongue, body, and mind realms that can be apprehended.
World-Honored One, within this, the form realm cannot be apprehended, and the suchness of the form realm also cannot be apprehended. Why? Because within this, the form realm itself cannot be apprehended; how much less can there be a suchness of the form realm that can be apprehended. Within this, the sound, smell, taste, touch, and dharma realms cannot be apprehended, and the suchness of the sound, smell, taste, touch, and dharma realms also cannot be apprehended. Why? Because within this, the sound, smell, taste, touch, and dharma realms themselves cannot be apprehended; how much less can there be a suchness of the sound, smell, taste, touch, and dharma realms that can be apprehended.”
Venerable World-Honored One, therein, the eye-consciousness realm cannot be grasped, and the suchness of the eye-consciousness realm also cannot be grasped. Why? Because therein, even the eye-consciousness realm itself cannot be grasped; how much less could there be a suchness of the eye-consciousness realm that can be grasped. Therein, the ear, nose, tongue, body, and mind-consciousness realms cannot be grasped, and the suchness of the ear, nose, tongue, body, and mind-consciousness realms also cannot be grasped. Why? Because therein, even the ear, nose, tongue, body, and mind-consciousness realms themselves cannot be grasped; how much less could there be a suchness of the ear, nose, tongue, body, and mind-consciousness realms that can be grasped.
Venerable World-Honored One, therein, eye-contact cannot be grasped, and the suchness of eye-contact also cannot be grasped. Why? Because therein, even eye-contact itself cannot be grasped; how much less could there be a suchness of eye-contact that can be grasped. Therein, ear, nose, tongue, body, and mind-contact cannot be grasped, and the suchness of ear, nose, tongue, body, and mind-contact also cannot be grasped. Why? Because therein, even ear, nose, tongue, body, and mind-contact themselves cannot be grasped; how much less could there be a suchness of ear, nose, tongue, body, and mind-contact that can be grasped.
Venerable World-Honored One, therein, the feelings arisen dependent upon eye-contact as condition cannot be grasped, and the suchness of the feelings arisen dependent upon eye-contact as condition also cannot be grasped. Why? Because therein, even the feelings arisen dependent upon eye-contact as condition themselves cannot be grasped; how much less could there be a suchness of the feelings arisen dependent upon eye-contact as condition that can be grasped. Therein, the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition cannot be grasped, and the suchness of the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition also cannot be grasped. Why? Because therein, even the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition themselves cannot be grasped; how much less could there be a suchness of the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition that can be grasped.
Venerable World-Honored One, therein, the earth element cannot be grasped, and the suchness of the earth element also cannot be grasped. Why? Because therein, even the earth element itself cannot be grasped; how much less could there be a suchness of the earth element that can be grasped. Therein, the water, fire, wind, space, and consciousness elements cannot be grasped, and the suchness of the water, fire, wind, space, and consciousness elements also cannot be grasped. Why? Because therein, even the water, fire, wind, space, and consciousness elements themselves cannot be grasped; how much less could there be a suchness of the water, fire, wind, space, and consciousness elements that can be grasped.
Venerable World-Honored One, therein, ignorance cannot be grasped, and the suchness of ignorance also cannot be grasped. Why? Because therein, even ignorance itself cannot be grasped; how much less could there be a suchness of ignorance that can be grasped. Therein, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be grasped, and the suchness of formations up to the suchness of aging-and-death also cannot be grasped. Why? Because therein, even formations up to aging-and-death themselves cannot be grasped; how much less could there be a suchness of formations up to the suchness of aging-and-death that can be grasped.
Venerable World-Honored One, therein, the perfection of giving cannot be grasped, and the suchness of the perfection of giving also cannot be grasped. Why? Because therein, even the perfection of giving itself cannot be grasped; how much less could there be a suchness of the perfection of giving that can be grasped. Therein, morality, patience, vigor, meditative absorption, and the perfection of wisdom cannot be grasped, and the suchness of morality up to the suchness of the perfection of wisdom also cannot be grasped. Why? Because therein, even morality up to the perfection of wisdom themselves cannot be grasped; how much less could there be a suchness of morality up to the suchness of the perfection of wisdom that can be grasped.
Venerable World-Honored One, therein, the emptiness of inner phenomena cannot be grasped, and the suchness of the emptiness of inner phenomena also cannot be grasped. Why? Because therein, even the emptiness of inner phenomena itself cannot be grasped; how much less could there be a suchness of the emptiness of inner phenomena that can be grasped. Therein, the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of no-nature, emptiness of self-nature, and emptiness of the self-nature of no-nature cannot be grasped; the suchness of the emptiness of outer phenomena up to the suchness of the emptiness of the self-nature of no-nature also cannot be grasped. Why? Because therein, even the emptiness of outer phenomena up to the emptiness of the self-nature of no-nature themselves cannot be grasped; how much less could there be a suchness of the emptiness of outer phenomena up to the suchness of the emptiness of the self-nature of no-nature that can be grasped.
Venerable World-Honored One, therein, suchness cannot be grasped, and the suchness of suchness also cannot be grasped. Why? Because therein, even suchness itself cannot be grasped; how much less could there be a suchness of suchness that can be grasped. Therein, the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm cannot be grasped; the suchness of the dharma realm up to the suchness of the inconceivable realm also cannot be grasped. Why? Because therein, even the dharma realm up to the inconceivable realm themselves cannot be grasped; how much less could there be a suchness of the dharma realm up to the suchness of the inconceivable realm that can be grasped.
Venerable World-Honored One, therein, the four foundations of mindfulness cannot be grasped, and the suchness of the four foundations of mindfulness also cannot be grasped. Why? Because therein, even the four foundations of mindfulness themselves cannot be grasped; how much less could there be a suchness of the four foundations of mindfulness that can be grasped. Therein, the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path cannot be grasped, and the suchness of the four right efforts up to the suchness of the eightfold noble path also cannot be grasped. Why? Because therein, even the four right efforts up to the eightfold noble path themselves cannot be grasped; how much less could there be a suchness of the four right efforts up to the suchness of the eightfold noble path that can be grasped.
Venerable World-Honored One, therein, the noble truth of suffering cannot be grasped, and the suchness of the noble truth of suffering also cannot be grasped. Why? Because therein, even the noble truth of suffering itself cannot be grasped; how much less could there be a suchness of the noble truth of suffering that can be grasped. Therein, the noble truths of origin, cessation, and path cannot be grasped, and the suchness of the noble truths of origin, cessation, and path also cannot be grasped. Why? Because therein, even the noble truths of origin, cessation, and path themselves cannot be grasped; how much less could there be a suchness of the noble truths of origin, cessation, and path that can be grasped.
Venerable World-Honored One, therein, the four meditative absorptions cannot be grasped, and the suchness of the four meditative absorptions also cannot be grasped. Why? Because therein, even the four meditative absorptions themselves cannot be grasped; how much less could there be a suchness of the four meditative absorptions that can be grasped. Therein, the four immeasurables and the four formless attainments cannot be grasped, and the suchness of the four immeasurables and the four formless attainments also cannot be grasped. Why? Because therein, even the four immeasurables and the four formless attainments themselves cannot be grasped; how much less could there be a suchness of the four immeasurables and the four formless attainments that can be grasped.
Venerable World-Honored One, therein, the eight liberations cannot be grasped, and the suchness of the eight liberations also cannot be grasped. Why? Because therein, even the eight liberations themselves cannot be grasped; how much less could there be a suchness of the eight liberations that can be grasped. Therein, the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities cannot be grasped, and the suchness of the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities also cannot be grasped. Why? Because therein, even the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities themselves cannot be grasped; how much less could there be a suchness of the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities that can be grasped.
Venerable World-Honored One, therein, the liberation door of emptiness cannot be grasped, and the suchness of the liberation door of emptiness also cannot be grasped. Why? Because therein, even the liberation door of emptiness itself cannot be grasped; how much less could there be a suchness of the liberation door of emptiness that can be grasped. Therein, the liberation doors of signlessness and wishlessness cannot be grasped, and the suchness of the liberation doors of signlessness and wishlessness also cannot be grasped. Why? Because therein, even the liberation doors of signlessness and wishlessness themselves cannot be grasped; how much less could there be a suchness of the liberation doors of signlessness and wishlessness that can be grasped.
Venerable World-Honored One, therein, the five kinds of eyes cannot be grasped, and the suchness of the five kinds of eyes also cannot be grasped. Why? Because therein, even the five kinds of eyes themselves cannot be grasped; how much less could there be a suchness of the five kinds of eyes that can be grasped. Therein, the six supernatural powers cannot be grasped, and the suchness of the six supernatural powers also cannot be grasped. Why? Because therein, even the six supernatural powers themselves cannot be grasped; how much less could there be a suchness of the six supernatural powers that can be grasped.
Venerable World-Honored One, therein, the samadhi dharma doors cannot be grasped, and the suchness of the samadhi dharma doors also cannot be grasped. Why? Because therein, even the samadhi dharma doors themselves cannot be grasped; how much less could there be a suchness of the samadhi dharma doors that can be grasped. Therein, the dharani dharma doors cannot be grasped, and the suchness of the dharani dharma doors also cannot be grasped. Why? Because therein, even the dharani dharma doors themselves cannot be grasped; how much less could there be a suchness of the dharani dharma doors that can be grasped.
Venerable World-Honored One, therein, the ten powers of the Buddha can be grasped; yet the suchness within the ten powers of the Buddha cannot be grasped. Why? Because therein, even the ten powers of the Buddha themselves cannot be grasped; how much less could there be a suchness within the ten powers of the Buddha that can be grasped. Therein, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities cannot be grasped, and the suchness of the four fearlessnesses up to the suchness of the eighteen unshared Buddha qualities also cannot be grasped. Why? Because therein, even the four fearlessnesses up to the eighteen unshared Buddha qualities themselves cannot be grasped; how much less could there be a suchness of the four fearlessnesses up to the suchness of the eighteen unshared Buddha qualities that can be grasped.
Venerable World-Honored One, therein, the fruit of stream-entry cannot be grasped, and the suchness of the fruit of stream-entry also cannot be grasped. Why? Because therein, even the fruit of stream-entry itself cannot be grasped; how much less could there be a suchness of the fruit of stream-entry that can be grasped. Therein, the fruits of once-returning, non-returning, and arhatship cannot be grasped, and the suchness of the fruits of once-returning, non-returning, and arhatship also cannot be grasped. Why? Because therein, even the fruits of once-returning, non-returning, and arhatship themselves cannot be grasped; how much less could there be a suchness of the fruits of once-returning, non-returning, and arhatship that can be grasped.
Venerable World-Honored One, therein, the fruit of the solitary buddha cannot be grasped, and the suchness of the fruit of the solitary buddha also cannot be grasped. Why? Because therein, even the fruit of the solitary buddha itself cannot be grasped; how much less could there be a suchness of the fruit of the solitary buddha that can be grasped.
Venerable World-Honored One, therein, omniscient wisdom cannot be grasped, and the suchness of omniscient wisdom also cannot be grasped. Why? Because therein, even omniscient wisdom itself cannot be grasped; how much less could there be a suchness of omniscient wisdom that can be grasped. Therein, path-aspect wisdom and all-aspect wisdom cannot be grasped, and the suchness of path-aspect wisdom and all-aspect wisdom also cannot be grasped. Why? Because therein, even path-aspect wisdom and all-aspect wisdom themselves cannot be grasped; how much less could there be a suchness of path-aspect wisdom and all-aspect wisdom that can be grasped.
The Buddha said:
“Śāriputra, it is so, it is so, just as you have said! The suchness of all phenomena: the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are all extremely profound. Therein, form cannot be grasped, and the suchness of form also cannot be grasped. Why? Because therein, even form itself cannot be grasped; how much less could there be a suchness of form that can be grasped. Therein, feeling, perception, formations, and consciousness cannot be grasped, and the suchness of feeling, perception, formations, and consciousness also cannot be grasped. Why? Because therein, even feeling, perception, formations, and consciousness themselves cannot be grasped; how much less could there be a suchness of feeling, perception, formations, and consciousness that can be grasped.
Śāriputra, therein, the eye base cannot be grasped, and the suchness of the eye base also cannot be grasped. Why? Because therein, even the eye base itself cannot be grasped; how much less could there be a suchness of the eye base that can be grasped. Therein, the ear, nose, tongue, body, and mind bases cannot be grasped, and the suchness of the ear, nose, tongue, body, and mind bases also cannot be grasped. Why? Because therein, even the ear, nose, tongue, body, and mind bases themselves cannot be grasped; how much less could there be a suchness of the ear, nose, tongue, body, and mind bases that can be grasped.
Śāriputra, therein, the form base cannot be grasped, and the suchness of the form base also cannot be grasped. Why? Because therein, even the form base itself cannot be grasped; how much less could there be a suchness of the form base that can be grasped. Therein, sound, smell, taste, touch, and dharma bases cannot be grasped, and the suchness of sound, smell, taste, touch, and dharma bases also cannot be grasped. Why? Because therein, even sound, smell, taste, touch, and dharma bases themselves cannot be grasped; how much less could there be a suchness of sound, smell, taste, touch, and dharma bases that can be grasped.
Śāriputra, therein, the eye realm cannot be grasped, and the suchness of the eye realm also cannot be grasped. Why? Because therein, even the eye realm itself cannot be grasped; how much less could there be a suchness of the eye realm that can be grasped. Therein, the ear, nose, tongue, body, and mind realms cannot be grasped, and the suchness of the ear, nose, tongue, body, and mind realms also cannot be grasped. Why? Because therein, even the ear, nose, tongue, body, and mind realms themselves cannot be grasped; how much less could there be a suchness of the ear, nose, tongue, body, and mind realms that can be grasped.
Śāriputra, therein, the form realm cannot be grasped, and the suchness of the form realm also cannot be grasped. Why? Because therein, even the form realm itself cannot be grasped; how much less could there be a suchness of the form realm that can be grasped. Therein, the sound, smell, taste, touch, and dharma realms cannot be grasped, and the suchness of the sound, smell, taste, touch, and dharma realms also cannot be grasped. Why? Because therein, even the sound, smell, taste, touch, and dharma realms themselves cannot be grasped; how much less could there be a suchness of the sound, smell, taste, touch, and dharma realms that can be grasped.
Śāriputra, therein, the eye-consciousness realm cannot be grasped, and the suchness of the eye-consciousness realm also cannot be grasped. Why? Because therein, even the eye-consciousness realm itself cannot be grasped; how much less could there be a suchness of the eye-consciousness realm that can be grasped. Therein, the ear, nose, tongue, body, and mind-consciousness realms cannot be grasped, and the suchness of the ear, nose, tongue, body, and mind-consciousness realms also cannot be grasped. Why? Because therein, even the ear, nose, tongue, body, and mind-consciousness realms themselves cannot be grasped; how much less could there be a suchness of the ear, nose, tongue, body, and mind-consciousness realms that can be grasped.
Śāriputra, therein, eye-contact cannot be grasped, and the suchness of eye-contact also cannot be grasped. Why? Because therein, even eye-contact itself cannot be grasped; how much less could there be a suchness of eye-contact that can be grasped. Therein, ear, nose, tongue, body, and mind-contact cannot be grasped, and the suchness of ear, nose, tongue, body, and mind-contact also cannot be grasped. Why? Because therein, even ear, nose, tongue, body, and mind-contact themselves cannot be grasped; how much less could there be a suchness of ear, nose, tongue, body, and mind-contact that can be grasped.
Śāriputra, therein, the feelings arisen dependent upon eye-contact as condition cannot be grasped, and the suchness of the feelings arisen dependent upon eye-contact as condition also cannot be grasped. Why? Because therein, even the feelings arisen dependent upon eye-contact as condition themselves cannot be grasped; how much less could there be a suchness of the feelings arisen dependent upon eye-contact as condition that can be grasped. Therein, the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition cannot be grasped, and the suchness of the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition also cannot be grasped. Why? Because therein, even the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition themselves cannot be grasped; how much less could there be a suchness of the feelings arisen dependent upon ear, nose, tongue, body, and mind-contact as condition that can be grasped.
Śāriputra, therein, the earth element cannot be grasped, and the suchness of the earth element also cannot be grasped. Why? Because therein, even the earth element itself cannot be grasped; how much less could there be a suchness of the earth element that can be grasped. Therein, the water, fire, wind, space, and consciousness elements cannot be grasped, and the suchness of the water, fire, wind, space, and consciousness elements also cannot be grasped. Why? Because therein, even the water, fire, wind, space, and consciousness elements themselves cannot be grasped; how much less could there be a suchness of the water, fire, wind, space, and consciousness elements that can be grasped.
Śāriputra, therein, ignorance cannot be grasped, and the suchness of ignorance also cannot be grasped. Why? Because therein, even ignorance itself cannot be grasped; how much less could there be a suchness of ignorance that can be grasped. Therein, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be grasped, and the suchness of formations up to the suchness of aging-and-death also cannot be grasped. Why? Because therein, even formations up to aging-and-death themselves cannot be grasped; how much less could there be a suchness of formations up to the suchness of aging-and-death that can be grasped.
Śāriputra, therein, the perfection of giving cannot be grasped, and the suchness of the perfection of giving also cannot be grasped. Why? Because therein, even the perfection of giving itself cannot be grasped; how much less could there be a suchness of the perfection of giving that can be grasped. Therein, morality, patience, vigor, meditative absorption, and the perfection of wisdom cannot be grasped, and the suchness of morality up to the suchness of the perfection of wisdom also cannot be grasped. Why? Because therein, even morality up to the perfection of wisdom themselves cannot be grasped; how much less could there be a suchness of morality up to the suchness of the perfection of wisdom that can be grasped.
Śāriputra, therein, the emptiness of inner phenomena cannot be grasped, and the suchness of the emptiness of inner phenomena also cannot be grasped. Why? Because therein, even the emptiness of inner phenomena itself cannot be grasped; how much less could there be a suchness of the emptiness of inner phenomena that can be grasped. Therein, the emptiness of outer phenomena up to the emptiness of the self-nature of no-nature cannot be grasped, and the suchness of the emptiness of outer phenomena up to the suchness of the emptiness of the self-nature of no-nature also cannot be grasped. Why? Because therein, even the emptiness of outer phenomena up to the emptiness of the self-nature of no-nature themselves cannot be grasped; how much less could there be a suchness of the emptiness of outer phenomena up to the suchness of the emptiness of the self-nature of no-nature that can be grasped.
Śāriputra, therein, suchness cannot be grasped, and the suchness of suchness also cannot be grasped. Why? Because therein, even suchness itself cannot be grasped; how much less could there be a suchness of suchness that can be grasped. Therein, the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm cannot be grasped, and the suchness of the dharma realm up to the suchness of the inconceivable realm also cannot be grasped. Why? Because therein, even the dharma realm up to the inconceivable realm themselves cannot be grasped; how much less could there be a suchness of the dharma realm up to the suchness of the inconceivable realm that can be grasped.
Śāriputra, therein, the four foundations of mindfulness cannot be grasped, and the suchness of the four foundations of mindfulness also cannot be grasped. Why? Because therein, even the four foundations of mindfulness themselves cannot be grasped; how much less could there be a suchness of the four foundations of mindfulness that can be grasped. Therein, the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path cannot be grasped, and the suchness of the four right efforts up to the suchness of the eightfold noble path also cannot be grasped. Why? Because therein, even the four right efforts up to the eightfold noble path themselves cannot be grasped; how much less could there be a suchness of the four right efforts up to the suchness of the eightfold noble path that can be grasped.
Śāriputra, therein, the noble truth of suffering cannot be grasped, and the suchness of the noble truth of suffering also cannot be grasped. Why? Because therein, even the noble truth of suffering itself cannot be grasped; how much less could there be a suchness of the noble truth of suffering that can be grasped. Therein, the noble truths of origin, cessation, and path cannot be grasped, and the suchness of the noble truths of origin, cessation, and path also cannot be grasped. Why? Because therein, even the noble truths of origin, cessation, and path themselves cannot be grasped; how much less could there be a suchness of the noble truths of origin, cessation, and path that can be grasped.
Śāriputra, therein, the four meditative absorptions cannot be grasped, and the suchness of the four meditative absorptions also cannot be grasped. Why? Because therein, even the four meditative absorptions themselves cannot be grasped; how much less could there be a suchness of the four meditative absorptions that can be grasped. Therein, the four immeasurables and the four formless attainments cannot be grasped, and the suchness of the four immeasurables and the four formless attainments also cannot be grasped. Why? Because therein, even the four immeasurables and the four formless attainments themselves cannot be grasped; how much less could there be a suchness of the four immeasurables and the four formless attainments that can be grasped.
Śāriputra, therein, the eight liberations cannot be grasped, and the suchness of the eight liberations also cannot be grasped. Why? Because therein, even the eight liberations themselves cannot be grasped; how much less could there be a suchness of the eight liberations that can be grasped. Therein, the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities cannot be grasped, and the suchness of the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities also cannot be grasped. Why? Because therein, even the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities themselves cannot be grasped; how much less could there be a suchness of the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities that can be grasped.
Śāriputra, therein, the liberation door of emptiness cannot be grasped, and the suchness of the liberation door of emptiness also cannot be grasped. Why? Because therein, even the liberation door of emptiness itself cannot be grasped; how much less could there be a suchness of the liberation door of emptiness that can be grasped. Therein, the liberation doors of signlessness and wishlessness cannot be grasped, and the suchness of the liberation doors of signlessness and wishlessness also cannot be grasped. Why? Because therein, even the liberation doors of signlessness and wishlessness themselves cannot be grasped; how much less could there be a suchness of the liberation doors of signlessness and wishlessness that can be grasped.
Śāriputra, therein, the five kinds of eyes cannot be grasped, and the suchness of the five kinds of eyes also cannot be grasped. Why? Because therein, even the five kinds of eyes themselves cannot be grasped; how much less could there be a suchness of the five kinds of eyes that can be grasped. Therein, the six supernatural powers cannot be grasped, and the suchness of the six supernatural powers also cannot be grasped. Why? Because therein, even the six supernatural powers themselves cannot be grasped; how much less could there be a suchness of the six supernatural powers that can be grasped.
Śāriputra, therein, the samadhi dharma doors cannot be grasped, and the suchness of the samadhi dharma doors also cannot be grasped. Why? Because therein, even the samadhi dharma doors themselves cannot be grasped; how much less could there be a suchness of the samadhi dharma doors that can be grasped. Therein, the dharani dharma doors cannot be grasped, and the suchness of the dharani dharma doors also cannot be grasped. Why? Because therein, even the dharani dharma doors themselves cannot be grasped; how much less could there be a suchness of the dharani dharma doors that can be grasped.
Śāriputra, therein, the ten powers of the Buddha can be grasped; however, the suchness within the ten powers of the Buddha cannot be grasped. Why? Because therein, even the ten powers of the Buddha themselves cannot be grasped; how much less could there be a suchness within the ten powers of the Buddha that can be grasped. Therein, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities cannot be grasped, and the suchness of the four fearlessnesses up to the suchness of the eighteen unshared Buddha qualities also cannot be grasped. Why? Because therein, even the four fearlessnesses up to the eighteen unshared Buddha qualities themselves cannot be grasped; how much less could there be a suchness of the four fearlessnesses up to the suchness of the eighteen unshared Buddha qualities that can be grasped.
Śāriputra, therein, the fruit of stream-entry cannot be grasped, and the suchness of the fruit of stream-entry also cannot be grasped. Why? Because therein, even the fruit of stream-entry itself cannot be grasped; how much less could there be a suchness of the fruit of stream-entry that can be grasped. Therein, the fruits of once-returning, non-returning, and arhatship cannot be grasped, and the suchness of the fruits of once-returning, non-returning, and arhatship also cannot be grasped. Why? Because therein, even the fruits of once-returning, non-returning, and arhatship themselves cannot be grasped; how much less could there be a suchness of the fruits of once-returning, non-returning, and arhatship that can be grasped.
Śāriputra, therein, the fruit of the solitary buddha cannot be grasped, and the suchness of the fruit of the solitary buddha also cannot be grasped. Why? Because therein, even the fruit of the solitary buddha itself cannot be grasped; how much less could there be a suchness of the fruit of the solitary buddha that can be grasped.
Śāriputra, therein, omniscient wisdom cannot be grasped, and the suchness of omniscient wisdom also cannot be grasped. Why? Because therein, even omniscient wisdom itself cannot be grasped; how much less could there be a suchness of omniscient wisdom that can be grasped. Therein, path-aspect wisdom and all-aspect wisdom cannot be grasped, and the suchness of path-aspect wisdom and all-aspect wisdom also cannot be grasped. Why? Because therein, even path-aspect wisdom and all-aspect wisdom themselves cannot be grasped; how much less could there be a suchness of path-aspect wisdom and all-aspect wisdom that can be grasped.
When this explanation of the characteristic of suchness was being given, among the assembly there were twelve thousand bhikshus whose defilements had been exhausted, whose minds were liberated, and who became arhats; five hundred bhikshunis who had abandoned all defiled afflictions and, among all phenomena, gave rise to the pure Dharma eye; five thousand great bodhisattvas who attained the patience with the non-arising of phenomena; and sixty thousand bodhisattvas whose defilements had been exhausted, whose minds were liberated, and who became arhats.
At that time, the Buddha said to Śāriputra:
“These sixty thousand bodhisattvas, in the past, had drawn near to and made offerings to five hundred Buddhas. In the presence of those Buddhas, they generated vast vows, renounced the household life with right faith, and although they practiced giving, morality, patience, vigor, and meditative absorption, because they did not embrace the perfection of wisdom and also did not embrace the wondrous power of skillful means, they gave rise to discriminating thoughts and performed discriminating actions. When practicing giving, they thought: ‘This is giving, this is the material gift, this is the recipient, I am the giver?’ When practicing morality, they thought: ‘This is morality, this is wrongdoing, this is the situation in which one must maintain discipline, I am the one who keeps the precepts?’ When practicing patience, they thought: ‘This is patience, this is the obstacle to be endured, this is the situation in which one must endure, I am the one who practices patience?’ When practicing vigor, they thought: ‘This is vigor, this is laziness, this is the activity, I am the one who is vigorous?’ When practicing meditative absorption, they thought: ‘This is meditative absorption, this is distraction, this is the activity, I am the one who practices concentration?’
“Because they were separated from the perfection of wisdom and separated from the wondrous power of skillful means, they relied upon discriminating thoughts and discriminating actions in the course of practicing giving, morality, patience, vigor, and meditative absorption. Because of discriminating thoughts and other actions, they did not enter the stage of the right nature of separation from arising of the bodhisattva. Because they did not enter the stage of the right nature of separation from arising of the bodhisattva, they only attained the fruit of stream-entry, gradually progressing up to the fruit of arhatship.
Śāriputra, although these bodhisattvas practiced the bodhisattva path with the liberation doors of emptiness, signlessness, and wishlessness, because they were separated from the perfection of wisdom and the wondrous power of skillful means, with regard to ultimate reality they only realized the state of the śrāvaka.”