THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 357
Chapter 61: NON-DUALITY OF EXTENSIVE LEARNING (7)
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the four foundations of mindfulness to protect and remember that Great Bodhisattva; they do not rely on the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the liberation-door of emptiness to protect and remember that Great Bodhisattva; they do not rely on the liberation-doors of signlessness and wishlessness to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the five kinds of eyes to protect and remember that Great Bodhisattva; they do not rely on the six supernatural powers to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the ten powers of the Buddha to protect and remember that Great Bodhisattva; they do not rely on the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of the Buddha to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the quality of not forgetting to protect and remember that Great Bodhisattva; they do not rely on the nature of always maintaining equanimity to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on omniscient wisdom to protect and remember that Great Bodhisattva; they do not rely on the wisdom of the modes of the path and the wisdom of all aspects to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on all dhāraṇī gateways to protect and remember that Great Bodhisattva; they do not rely on all samādhi gateways to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the fruit of stream-entry to protect and remember that Great Bodhisattva; they do not rely on the fruits of once-returning, non-returning, or arhatship to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the fruition of the Pratyekabuddha to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on all practices of the Great Bodhisattva to protect and remember that Great Bodhisattva.
Śrī Subhūti, the Buddhas of the past, future, and present do not rely on the unsurpassed perfect enlightenment of the Buddhas to protect and remember that Great Bodhisattva.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, Great Bodhisattvas, although they study many things, have nothing to learn.”
The Buddha said:
“Śrī Subhūti, it is so, it is so, just as you have said! Great Bodhisattvas, although they study many things, have nothing to learn. Why? Śrī Subhūti, because in reality there is no dharma that can cause a Great Bodhisattva to cultivate and learn that dharma.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, for the sake of the Great Bodhisattvas, the Tathāgata either briefly explains or extensively explains the teachings corresponding to the six pāramitās. If a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, then regarding these teachings corresponding to the six pāramitās, whether summarized or elaborated, they should listen attentively, receive and uphold them, recite them, and make them thoroughly understood. After understanding them clearly, they should contemplate them in accordance with reality; after contemplation, their mind and mental factors, with regard to the characteristics of the object apprehended, do not waver.”
The Buddha said:
“It is so, it is so, just as you have said! Furthermore, Śrī Subhūti, when Great Bodhisattvas diligently cultivate and study the teachings corresponding to the six pāramitās taught by the Tathāgatas, whether summarized or elaborated, they should truly understand the characteristics of the summarized and elaborated aspects of all dharmas.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, how does a Great Bodhisattva truly understand the characteristics of the summarized and elaborated aspects of all dharmas?”
The Buddha said:
“Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of form, and truly understands the characteristics of suchness of feeling, perception, formations, and consciousness, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the eye faculty, and truly understands the characteristics of suchness of the ear, nose, tongue, body, and mind faculties, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the form sphere, and truly understands the characteristics of suchness of sound, smell, taste, touch, and dharma spheres, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the eye element, and truly understands the characteristics of suchness of the ear, nose, tongue, body, and mind elements, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the form element, and truly understands the characteristics of suchness of sound, smell, taste, touch, and dharma elements, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the eye-consciousness element, and truly understands the characteristics of suchness of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of eye-contact, and truly understands the characteristics of suchness of ear, nose, tongue, body, and mind contact, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the feelings arising conditioned by eye-contact, and truly understands the characteristics of suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the earth element, and truly understands the characteristics of suchness of the water, fire, wind, space, and consciousness elements, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of ignorance, and truly understands the characteristics of suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the perfection of giving, and truly understands the characteristics of suchness of the perfection of morality, patience, vigor, meditative concentration, and wisdom, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of internal emptiness, and truly understands the characteristics of suchness of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of suchness itself, and truly understands the characteristics of suchness of the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the noble truth of suffering, and truly understands the characteristics of suchness of the noble truths of origin, cessation, and path, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the four meditative absorptions, and truly understands the characteristics of suchness of the four immeasurables and the four formless absorptions, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the eight liberations, and truly understands the characteristics of suchness of the eight spheres of mastery, the nine sequential concentrations, and the ten totalities, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the four foundations of mindfulness, and truly understands the characteristics of suchness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the liberation-door of emptiness, and truly understands the characteristics of suchness of the liberation-doors of signlessness and wishlessness, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the five kinds of eyes, and truly understands the characteristics of suchness of the six supernatural powers, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the ten powers of the Buddha, and truly understands the characteristics of suchness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the quality of not forgetting, and truly understands the characteristic of suchness of the nature of always maintaining equanimity, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of omniscient wisdom, and truly understands the characteristics of suchness of the wisdom of the modes of the path and the wisdom of all aspects, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of all dhāraṇī gateways, and truly understands the characteristic of suchness of all samādhi gateways, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the fruit of stream-entry, and truly understands the characteristics of suchness of the fruits of once-returning, non-returning, and arhatship, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the fruition of the Pratyekabuddha, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of all practices of the Great Bodhisattva, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.
Śrī Subhūti, if a Great Bodhisattva truly understands the characteristic of suchness of the unsurpassed perfect enlightenment of the Buddhas, then that Great Bodhisattva truly understands the summarized and elaborated characteristics of all dharmas.”
World-Honored One, what is the true nature of form, and what is the true nature of feeling, perception, formations, and consciousness, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?
The Buddha taught:
“Subhūti, the true nature of form neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of form. The true nature of feeling, perception, formations, and consciousness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of feeling, perception, formations, and consciousness. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the eye faculty, and what is the true-nature characteristic of the ear, nose, tongue, body, and mind faculties, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the eye faculty neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the eye faculty. The true nature of the ear, nose, tongue, body, and mind faculties neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the ear, nose, tongue, body, and mind faculties. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the form object, and what is the true-nature characteristic of sound, smell, taste, touch, and dharma objects, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the form object neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the form object. The true nature of sound, smell, taste, touch, and dharma objects neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of sound, smell, taste, touch, and dharma objects. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the eye realm, and what is the true-nature characteristic of the ear, nose, tongue, body, and mind realms, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the eye realm neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the eye realm. The true nature of the ear, nose, tongue, body, and mind realms neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the ear, nose, tongue, body, and mind realms. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the form realm, and what is the true-nature characteristic of the sound, smell, taste, touch, and dharma realms, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the form realm neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the form realm. The true nature of the sound, smell, taste, touch, and dharma realms neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the sound, smell, taste, touch, and dharma realms. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the eye-consciousness realm, and what is the true-nature characteristic of the ear, nose, tongue, body, and mind-consciousness realms, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the eye-consciousness realm neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the eye-consciousness realm. The true nature of the ear, nose, tongue, body, and mind-consciousness realms neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the ear, nose, tongue, body, and mind-consciousness realms. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of eye-contact, and what is the true-nature characteristic of ear, nose, tongue, body, and mind-contact, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of eye-contact neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of eye-contact. The true nature of ear, nose, tongue, body, and mind-contact neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of ear, nose, tongue, body, and mind-contact. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the feelings arising from eye-contact as a condition, and what is the true-nature characteristic of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the feelings arising from eye-contact as a condition neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the feelings arising from eye-contact as a condition. The true nature of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the earth element, and what is the true-nature characteristic of the water, fire, wind, space, and consciousness elements, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the earth element neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the earth element. The true nature of the water, fire, wind, space, and consciousness elements neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the water, fire, wind, space, and consciousness elements. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of ignorance, and what is the true-nature characteristic of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of ignorance neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of ignorance. The true nature of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the Perfection of Giving, and what is the true-nature characteristic of Pure Precepts, Patience, Effort, Meditation, and Prajñā Pāramitā, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the Perfection of Giving neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the Perfection of Giving. The true nature of Pure Precepts up to Prajñā Pāramitā neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of Pure Precepts up to Prajñā Pāramitā. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of inner emptiness, and what is the true-nature characteristic of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of unchangingness, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of that which cannot be grasped, emptiness of non-inherent nature, emptiness of self-nature, and emptiness of the self-nature of non-inherent nature, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of inner emptiness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of inner emptiness. The true nature of outer emptiness up to the emptiness of the self-nature of non-inherent nature neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of outer emptiness up to the emptiness of the self-nature of non-inherent nature. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of suchness, and what is the true-nature characteristic of the dharma realm, dharma nature, non-deluded nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of suchness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of suchness. The true nature of the dharma realm up to the inconceivable realm neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the dharma realm up to the inconceivable realm. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the Noble Truth of Suffering, and what is the true-nature characteristic of the Noble Truths of Origin, Cessation, and Path, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the Noble Truth of Suffering neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the Noble Truth of Suffering. The true nature of the Noble Truths of Origin, Cessation, and Path neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the Noble Truths of Origin, Cessation, and Path. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the four meditative absorptions, and what is the true-nature characteristic of the four immeasurables and the four formless concentrations, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the four meditative absorptions neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the four meditative absorptions. The true nature of the four immeasurables and the four formless concentrations neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the four immeasurables and the four formless concentrations. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the eight liberations, and what is the true-nature characteristic of the eight bases of mastery, the nine successive absorptions, and the ten universal bases, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the eight liberations neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the eight liberations. The true nature of the eight bases of mastery, the nine successive absorptions, and the ten universal bases neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the eight bases of mastery, the nine successive absorptions, and the ten universal bases. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the four foundations of mindfulness, and what is the true-nature characteristic of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the Noble Eightfold Path, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the four foundations of mindfulness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the four foundations of mindfulness. The true nature of the four right efforts up to the Noble Eightfold Path neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the four right efforts up to the Noble Eightfold Path. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the liberation-door of Emptiness, and what is the true-nature characteristic of the liberation-doors of Signlessness and Wishlessness, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the liberation-door of Emptiness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the liberation-door of Emptiness. The true nature of the liberation-doors of Signlessness and Wishlessness neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the liberation-doors of Signlessness and Wishlessness. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the five kinds of eyes, and what is the true-nature characteristic of the six supernatural powers, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the five kinds of eyes neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the five kinds of eyes. The true nature of the six supernatural powers neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the six supernatural powers. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the Buddha’s ten powers, and what is the true-nature characteristic of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the Buddha’s ten powers neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the Buddha’s ten powers. The true nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the four fearlessnesses up to the eighteen unique qualities of a Buddha. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the dharma of not forgetting, and what is the true-nature characteristic of the nature of constant equanimity, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the dharma of not forgetting neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the dharma of not forgetting. The true nature of the nature of constant equanimity neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the nature of constant equanimity. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
“World-Honored One, what is the true-nature characteristic of the wisdom of all aspects, and what is the true-nature characteristic of the wisdom of the path-aspect and the wisdom of all characteristics, so that the Great Bodhisattvas may thoroughly understand them as they truly are and cultivate their learning, and with regard to all phenomena, may thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are?”
“Subhūti, the true nature of the wisdom of all aspects neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the wisdom of all aspects. The true nature of the wisdom of the path-aspect and the wisdom of all characteristics neither arises nor ceases, nor does it abide or differ, yet it can be expressed; this is called the true-nature characteristic of the wisdom of the path-aspect and the wisdom of all characteristics. The Great Bodhisattvas should thoroughly understand this as it truly is in order to cultivate their learning, and with regard to all phenomena, should thoroughly understand the summarized and elaborated aspects of their characteristics as they truly are.”
O Blessed One, what is the true characteristic of suchness of all dhāraṇī methods, and what is the true characteristic of suchness of all samādhi methods, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the suchness of all dhāraṇī methods neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of all dhāraṇī methods. The suchness of all samādhi methods neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of all samādhi methods. The Great Bodhisattvas should clearly understand this as it truly is in order to cultivate and learn, and in regard to all phenomena clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true characteristic of suchness of the fruit of Stream-enterer, and what is the true characteristic of suchness of the fruits of Once-returner, Non-returner, and Arhat, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the suchness of the fruit of Stream-enterer neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of the fruit of Stream-enterer. The suchness of the fruits of Once-returner, Non-returner, and Arhat neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of the fruits of Once-returner, Non-returner, and Arhat. The Great Bodhisattvas should clearly understand this as it truly is in order to cultivate and learn, and in regard to all phenomena clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true characteristic of suchness of the fruit of the Pratyekabuddha, so that the Great Bodhisattvas may clearly understand it as it truly is and cultivate and learn it, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the suchness of the fruit of the Pratyekabuddha neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of the fruit of the Pratyekabuddha. The Great Bodhisattvas should clearly understand this as it truly is in order to cultivate and learn, and regarding all phenomena clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true characteristic of suchness of all practices of the Great Bodhisattvas, so that the Great Bodhisattvas may clearly understand it as it truly is and cultivate and learn it, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the suchness of all practices of the Great Bodhisattvas neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of all practices of the Great Bodhisattvas. The Great Bodhisattvas should clearly understand this as it truly is in order to cultivate and learn, and regarding all phenomena clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true characteristic of suchness of the unsurpassed perfect enlightenment of all Buddhas, so that the Great Bodhisattvas may clearly understand it as it truly is and cultivate and learn it, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the suchness of the unsurpassed perfect enlightenment of all Buddhas neither arises nor ceases, neither remains nor differs, yet it can be expressed; this is called the true characteristic of suchness of the unsurpassed perfect enlightenment of all Buddhas. The Great Bodhisattvas should clearly understand this as it truly is in order to cultivate and learn, and regarding all phenomena clearly understand as they truly are their summarized and elaborated characteristics.
Furthermore, Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of form, and clearly understands as it truly is the true reality characteristics of feeling, perception, formations, and consciousness, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the eye-base, and clearly understands as it truly is the true reality characteristics of the ear, nose, tongue, body, and mind bases, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the form-base, and clearly understands as it truly is the true reality characteristics of sound, smell, taste, touch, and dharma bases, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the eye-element, and clearly understands as it truly is the true reality characteristics of the ear, nose, tongue, body, and mind elements, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the form-element, and clearly understands as it truly is the true reality characteristics of sound, smell, taste, touch, and dharma elements, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the eye-consciousness element, and clearly understands as it truly is the true reality characteristics of ear-, nose-, tongue-, body-, and mind-consciousness elements, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of eye-contact, and clearly understands as it truly is the true reality characteristics of ear-, nose-, tongue-, body-, and mind-contact, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of feelings arisen conditioned by eye-contact, and clearly understands as it truly is the true reality characteristics of feelings arisen conditioned by ear-, nose-, tongue-, body-, and mind-contact, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the earth element, and clearly understands as it truly is the true reality characteristics of the water, fire, wind, space, and consciousness elements, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of ignorance, and clearly understands as it truly is the true reality characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the perfection of generosity, and clearly understands as it truly is the true reality characteristics of moral discipline, patience, vigor, meditative concentration, and the perfection of wisdom, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of emptiness of the internal, and clearly understands as it truly is the true reality characteristics of emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of suchness, and clearly understands as it truly is the true reality characteristics of the Dharma Realm, Dharma Nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, true reality, the realm of space, and the inconceivable realm, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the Noble Truth of suffering, and clearly understands as it truly is the true reality characteristics of the Noble Truths of origin, cessation, and path, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the four meditative absorptions, and clearly understands as it truly is the true reality characteristics of the four immeasurables and the four formless concentrations, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the eight liberations, and clearly understands as it truly is the true reality characteristics of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the four foundations of mindfulness, and clearly understands as it truly is the true reality characteristics of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the liberation method of emptiness, and clearly understands as it truly is the true reality characteristics of the liberation methods of signlessness and wishlessness, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the five kinds of eyes, and clearly understands as it truly is the true reality characteristic of the six supernormal powers, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the ten powers of a Buddha, and clearly understands as it truly is the true reality characteristics of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of non-forgetting, and clearly understands as it truly is the true reality characteristic of always maintaining equanimity, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of all-knowing wisdom, and clearly understands as it truly is the true reality characteristics of path-knowing wisdom and all-characteristic wisdom, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of all dhāraṇī methods, and clearly understands as it truly is the true reality characteristic of all samādhi methods, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the fruit of Stream-enterer, and clearly understands as it truly is the true reality characteristics of the fruits of Once-returner, Non-returner, and Arhat, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the fruit of the Pratyekabuddha, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of all practices of the Great Bodhisattvas, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
O Subhūti, if a Great Bodhisattva clearly understands as it truly is the true reality characteristic of the unsurpassed perfect enlightenment of all Buddhas, then that Great Bodhisattva understands as it truly is the summarized and elaborated characteristics of all phenomena.
At that time, the Venerable Subhūti said to the Buddha:
O Blessed One, what is the true reality characteristic of form, and what is the true reality characteristic of feeling, perception, formations, and consciousness, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
The Buddha said:
O Subhūti, the true reality characteristic of form is that it has no limit. The true reality characteristics of feeling, perception, formations, and consciousness are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the eye-base, and what is the true reality characteristic of the ear, nose, tongue, body, and mind bases, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the eye-base is that it has no limit. The true reality characteristics of the ear, nose, tongue, body, and mind bases are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the form-base, and what is the true reality characteristic of the sound, smell, taste, touch, and dharma bases, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the form-base is that it has no limit. The true reality characteristics of the sound, smell, taste, touch, and dharma bases are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the eye-element, and what is the true reality characteristic of the ear, nose, tongue, body, and mind elements, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the eye-element is that it has no limit. The true reality characteristics of the ear, nose, tongue, body, and mind elements are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the form-element, and what is the true reality characteristic of the sound, smell, taste, touch, and dharma elements, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the form-element is that it has no limit. The true reality characteristics of the sound, smell, taste, touch, and dharma elements are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the eye-consciousness element, and what is the true reality characteristic of the ear, nose, tongue, body, and mind-consciousness elements, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the eye-consciousness element is that it has no limit. The true reality characteristics of the ear, nose, tongue, body, and mind-consciousness elements are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of eye-contact, and what is the true reality characteristic of ear, nose, tongue, body, and mind-contact, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of eye-contact is that it has no limit. The true reality characteristics of ear, nose, tongue, body, and mind-contact are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the feelings arising conditioned by eye-contact, and what is the true reality characteristic of the feelings arising conditioned by ear, nose, tongue, body, and mind-contact, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of feelings arising conditioned by eye-contact is that they have no limit. The true reality characteristic of feelings arising conditioned by ear, nose, tongue, body, and mind-contact is that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of the earth element, and what is the true reality characteristic of the water, fire, wind, space, and consciousness elements, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of the earth element is that it has no limit. The true reality characteristics of the water, fire, wind, space, and consciousness elements are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.
O Blessed One, what is the true reality characteristic of ignorance, and what is the true reality characteristic of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, so that the Great Bodhisattvas may clearly understand them as they truly are and cultivate and learn them, and regarding all phenomena may clearly understand as they truly are their summarized and elaborated characteristics?
O Subhūti, the true reality characteristic of ignorance is that it has no limit. The true reality characteristics of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress are that they have no limit. The Great Bodhisattvas should clearly understand this as it truly is and cultivate and learn it, so that regarding all phenomena they may clearly understand as they truly are their summarized and elaborated characteristics.