THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 364
Chapter 62: EXPLAINING THE TRUE REALITY (2)
If, based on this suchness, the realm of earth is expounded, then based on this suchness the realms of water, fire, wind, space, and consciousness are expounded. If, based on this suchness, the realms of water, fire, wind, space, and consciousness are expounded, then based on this suchness ignorance is expounded. If, based on this suchness, ignorance is expounded, then based on this suchness formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, grief, suffering, distress, and affliction are expounded. If, based on this suchness, formations up to aging and death, sorrow, grief, suffering, distress, and affliction are expounded, then based on this suchness the perfection of giving is expounded. If, based on this suchness, the perfection of giving is expounded, then based on this suchness the perfection of pure morality, patience, diligence, meditative absorption, and prajñāpāramitā are expounded. If, based on this suchness, the perfection of pure morality up to prajñāpāramitā are expounded, then based on this suchness the emptiness of the internal dharmas is expounded. If, based on this suchness, the emptiness of the internal dharmas is expounded, then based on this suchness the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate end, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness are expounded. If, based on this suchness, the emptiness of external dharmas up to the emptiness of the self-nature of non-emptiness are expounded, then based on this suchness the four foundations of mindfulness are expounded. If, based on this suchness, the four foundations of mindfulness are expounded, then based on this suchness the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are expounded. If, based on this suchness, the four right efforts up to the eightfold noble path are expounded, then based on this suchness the noble truth of suffering is expounded. If, based on this suchness, the noble truth of suffering is expounded, then based on this suchness the noble truths of origin, cessation, and path are expounded. If, based on this suchness, the noble truths of origin, cessation, and path are expounded, then based on this suchness the four meditative absorptions are expounded. If, based on this suchness, the four meditative absorptions are expounded, then based on this suchness the four immeasurables and the four formless absorptions are expounded. If, based on this suchness, the four immeasurables and the four formless absorptions are expounded, then based on this suchness the eight liberations are expounded. If, based on this suchness, the eight liberations are expounded, then based on this suchness the eight spheres of mastery, the nine successive concentrations, and the ten universal bases are expounded. If, based on this suchness, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases are expounded, then based on this suchness all samādhi methods are expounded. If, based on this suchness, all samādhi methods are expounded, then based on this suchness all dhāraṇī methods are expounded. If, based on this suchness, all dhāraṇī methods are expounded, then based on this suchness the emptiness liberation method is expounded. If, based on this suchness, the emptiness liberation method is expounded, then based on this suchness the signless and wishless liberation methods are expounded. If, based on this suchness, the signless and wishless liberation methods are expounded, then based on this suchness the five kinds of eyes are expounded. If, based on this suchness, the five kinds of eyes are expounded, then based on this suchness the six supernatural powers are expounded. If, based on this suchness, the six supernatural powers are expounded, then based on this suchness the ten powers of the Buddha are expounded. If, based on this suchness, the ten powers of the Buddha are expounded, then based on this suchness the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities are expounded. If, based on this suchness, the four fearlessnesses up to the eighteen unshared Buddha qualities are expounded, then based on this suchness the quality of not forgetting is expounded. If, based on this suchness, the quality of not forgetting is expounded, then based on this suchness the nature of always maintaining equanimity is expounded. If, based on this suchness, the nature of always maintaining equanimity is expounded, then based on this suchness the wisdom of knowing all things is expounded. If, based on this suchness, the wisdom of knowing all things is expounded, then based on this suchness the wisdom of path aspects and the wisdom of all aspects are expounded. If, based on this suchness, the wisdom of path aspects and the wisdom of all aspects are expounded, then based on this suchness all practices of great bodhisattvas are expounded. If, based on this suchness, all practices of great bodhisattvas are expounded, then based on this suchness the supreme enlightenment of all Buddhas is expounded. If, based on this suchness, the supreme enlightenment of all Buddhas is expounded, then based on this suchness the conditioned realm is expounded. If, based on this suchness, the conditioned realm is expounded, then based on this suchness the unconditioned realm is expounded. If, based on this suchness, the unconditioned realm is expounded, then based on this suchness all Thus Come, Worthy, Perfectly Enlightened Ones are expounded. If, based on this suchness, all Thus Come, Worthy, Perfectly Enlightened Ones are expounded, then based on this suchness all great bodhisattvas are expounded. If, based on this suchness, all great bodhisattvas are expounded, then based on this suchness all sentient beings are expounded. If, based on this suchness, all sentient beings are expounded, then based on this suchness all dharmas are expounded.
Thus, Subhūti, the suchness of all dharmas, the suchness of all sentient beings, the suchness of all Thus Come, Worthy, Perfectly Enlightened Ones, and the suchness of all great bodhisattvas are truly without difference; because they are without difference, they are called suchness. The great bodhisattvas, by fully cultivating and learning this suchness, attain the supreme enlightenment and are called Thus Come, Worthy, Perfectly Enlightened Ones. Therefore, Subhūti, you should know that a great bodhisattva is a Thus Come, Worthy, Perfectly Enlightened One, because all dharmas and all sentient beings take suchness as their measure. Therefore, Subhūti, great bodhisattvas should learn the profound suchness of prajñāpāramitā.
Subhūti, if great bodhisattvas learn the profound suchness of prajñāpāramitā, then they are able to learn the suchness of all dharmas. If they are able to learn the suchness of all dharmas, then they are able to perfect the suchness of all dharmas. If they are able to perfect the suchness of all dharmas, then, abiding freely in the suchness of all dharmas, they are able to clearly know the superior and inferior faculties of all sentient beings. If they are able to clearly know the superior and inferior faculties of all sentient beings, then they are able to penetrate the differentiated understandings of all sentient beings. If they are able to penetrate the differentiated understandings of all sentient beings, then they know clearly that sentient beings experience results according to the karma they themselves create. If they know clearly that sentient beings experience results according to the karma they themselves create, then they are able to fully accomplish wisdom and vows. If they are able to fully accomplish wisdom and vows, then they are able to purify and cultivate the marvelous wisdom of the three times. If they are able to purify and cultivate the marvelous wisdom of the three times, then they are able to practice in accordance with the conduct of bodhisattvas. If they are able to practice in accordance with the conduct of bodhisattvas, then they are able to truly bring about the complete fulfillment of sentient beings. If they are able to truly bring about the complete fulfillment of sentient beings, then they are able to truly adorn and purify Buddha lands. If they are able to truly adorn and purify Buddha lands, then they are able to attain the wisdom of omniscience. If they are able to attain the wisdom of omniscience, then they are able to turn the wondrous Dharma wheel. If they are able to turn the wondrous Dharma wheel, then they are able to establish sentient beings on the paths of the three vehicles. If they are able to establish sentient beings on the paths of the three vehicles, then they are able to cause sentient beings to enter the ultimate realm of nirvāṇa.
Subhūti, seeing such virtues for benefiting themselves and others, great bodhisattvas arouse the aspiration for supreme enlightenment, vigorously practice with diligence, cultivate prajñāpāramitā, and remain firm without retreating.
The venerable Subhūti said to the Buddha:
“World-Honored One, if a great bodhisattva arouses the aspiration for supreme enlightenment and practices the profound prajñāpāramitā according to the Dharma, then all gods, humans, asuras, and others in the world should bow in respect, honor, and make offerings.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! If a great bodhisattva arouses the aspiration for supreme enlightenment and practices the profound prajñāpāramitā according to the Dharma, then all gods, humans, asuras, and others in the world should bow in respect, honor, and make offerings.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if a great bodhisattva, in order to liberate all sentient beings, at the very beginning when arousing the aspiration for supreme enlightenment, obtains merit, is it great?”
The Buddha said:
“Subhūti, if a great bodhisattva, in order to liberate all sentient beings, when first arousing the aspiration for supreme enlightenment, the amount of merit obtained is immeasurable, boundless, and cannot be exhausted through calculation or analogy.
Subhūti, suppose all sentient beings filling a small-thousand world-system all turned toward the vehicle of the Śrāvakas or Pratyekabuddhas. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, compared with the merit obtained by a single great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, that merit would not equal even one hundredth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts. Why? Subhūti, because Śrāvakas and Pratyekabuddhas all arise because of great bodhisattvas, and great bodhisattvas do not arise because of Śrāvakas or Pratyekabuddhas.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the small-thousand world-system who turn toward the vehicle of Śrāvakas or Pratyekabuddhas, suppose all Śrāvakas or Pratyekabuddhas existed. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The amount of merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, compared with the amount of merit obtained by a single great bodhisattva who, when first arousing the aspiration for supreme enlightenment, is devoted to liberating all sentient beings, that merit would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the intermediate-thousand world-system who turn toward the vehicle of Śrāvakas or Pratyekabuddhas, suppose all sentient beings filling the trichiliocosm all turned toward the vehicle of Śrāvakas or Pratyekabuddhas. What do you think? Would the merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit obtained by a single great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm who turn toward the vehicle of Śrāvakas or Pratyekabuddhas, suppose all sentient beings filling the trichiliocosm abide at the stage of pure observation. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings abiding at the stage of pure observation in the trichiliocosm, suppose all sentient beings filling the trichiliocosm abide at the lineage stage. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm abiding at the lineage stage, suppose all sentient beings filling the trichiliocosm abide at the eighth stage. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm abiding at the eighth stage, suppose all sentient beings filling the trichiliocosm abide at the stage of seeing. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm abiding at the stage of seeing, suppose all sentient beings filling the trichiliocosm abide at the thin stage. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm abiding at the thin stage, suppose all sentient beings filling the trichiliocosm abide at the stage of freedom from desire. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha said:
“Subhūti, the amount of merit obtained by them, compared with the amount of merit possessed by a great bodhisattva who has just aroused the aspiration for supreme enlightenment in order to liberate all sentient beings, would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one hundred-billionth part, one trillionth part, nor even one among many trillions of parts.
Subhūti, setting aside the amount of merit obtained by all sentient beings in the trichiliocosm abiding at the stage of freedom from desire, suppose all sentient beings filling the trichiliocosm abide at the stage of having completed what is to be done. What do you think? Would the amount of merit obtained by all those sentient beings be great?”
Subhūti replied:
“World-Honored One, it would be very great! Well-Gone One, it would be very great! The merit they obtain would be immeasurable and boundless.”
The Buddha taught:
“O Subhūti, the measure of merit they attain, when compared with the measure of merit possessed by a great Bodhisattva who has newly generated the aspiration for the unsurpassed, perfect enlightenment, with the purpose of liberating all sentient beings, is not even one hundredth part, not one thousandth part, not one hundred-thousandth part; it is not one ten-millionth part, not one hundred ten-millionth part, not one thousand ten-millionth part; nor is it equal to even one part among many hundreds of thousands of millions of billions.
“O Subhūti, setting aside the measure of merit attained by all sentient beings in a trichiliocosm who abide at the stage of those whose work is complete, suppose that all sentient beings filling the trichiliocosm were to abide at the stage of solitary realizers. What do you think? Would the measure of merit attained by all those sentient beings be great?”
Subhūti replied:
“Blessed One, it would be extremely great! Well-Gone One, it would be extremely great! The merit they attain would be immeasurable and boundless.”
The Buddha taught:
“O Subhūti, the measure of merit they attain, when compared with the measure of merit possessed by a great Bodhisattva who has newly generated the aspiration for the unsurpassed, perfect enlightenment, with the purpose of liberating all sentient beings, is not even one hundredth part, not one thousandth part, not one hundred-thousandth part; it is not one ten-millionth part, not one hundred ten-millionth part, not one thousand ten-millionth part; nor is it equal to even one part among many hundreds of thousands of millions of billions.
“O Subhūti, suppose that all sentient beings filling the trichiliocosm, for the purpose of liberating sentient beings, begin generating the aspiration for the unsurpassed, perfect enlightenment. The measure of merit attained by those great Bodhisattvas, compared with the measure of merit of a single great Bodhisattva who enters the correct nature of separation from birth as a Bodhisattva, is not even one hundredth part, not one thousandth part, not one hundred-thousandth part; it is not one ten-millionth part, not one hundred ten-millionth part, not one thousand ten-millionth part; nor is it equal to even one part among many hundreds of thousands of millions of billions.
“O Subhūti, suppose that all sentient beings filling the trichiliocosm enter the correct nature of separation from birth as Bodhisattvas. The measure of merit attained by those great Bodhisattvas, compared with the measure of merit attained by a single great Bodhisattva who practices the Bodhisattva path, is not even one hundredth part, not one thousandth part, not one hundred-thousandth part; it is not one ten-millionth part, not one hundred ten-millionth part, not one thousand ten-millionth part; nor is it equal to even one part among many hundreds of thousands of millions of billions.
“O Subhūti, suppose that all sentient beings filling the trichiliocosm practice the Bodhisattva path. The measure of merit attained by those great Bodhisattvas, compared with the measure of merit attained by a Thus-Gone One, Worthy One, Perfectly Enlightened One, is not even one hundredth part, not one thousandth part, not one hundred-thousandth part; it is not one ten-millionth part, not one hundred ten-millionth part, not one thousand ten-millionth part; nor is it equal to even one part among many hundreds of thousands of millions of billions.”
At that time, the venerable Subhūti said to the Buddha:
“Blessed One, what does a great Bodhisattva who has newly generated the aspiration for the unsurpassed, perfect enlightenment contemplate?”
The Buddha taught:
“O Subhūti, a great Bodhisattva who has newly generated the aspiration for the unsurpassed, perfect enlightenment always correctly contemplates the wisdom of all aspects.”
The venerable Subhūti again said to the Buddha:
“Blessed One, what is the nature of the wisdom of all aspects? Upon what object does this wisdom take its focus? What does it increase? What is its mode of activity? What is its appearance?”
The Buddha taught:
“O Subhūti, the wisdom of all aspects has the nature of emptiness, without nature, without signs, without causes, without an object that can awaken cognition, without arising, without manifestation. As you have asked, what object the wisdom of all aspects takes as its focus, what it increases, what its mode of activity is, and what its appearance is: O Subhūti, for the wisdom of all aspects, emptiness without nature is the object of focus, right mindfulness is what increases it, tranquility is its mode of activity, and signlessness is its sign.
“O Subhūti, the object of focus of the wisdom of all aspects is thus; its increase is thus; its mode of activity is thus; its appearance is thus.”
The venerable Subhūti again said to the Buddha:
“Blessed One, is it only the wisdom of all aspects that has emptiness as its nature, or do form, feeling, perception, formations, and consciousness also have emptiness as their nature? Or do the eye base, ear, nose, tongue, body, and mind bases also have emptiness as their nature? Or do the form base, sound, smell, taste, touch, and dharma bases also have emptiness as their nature? Or do the eye element, ear, nose, tongue, body, and mind elements also have emptiness as their nature? Or do the form element, sound, smell, taste, touch, and dharma elements also have emptiness as their nature? Or do the eye consciousness element, ear, nose, tongue, body, and mind consciousness elements also have emptiness as their nature? Or do eye contact, ear, nose, tongue, body, and mind contact also have emptiness as their nature? Or do the feelings arising dependent upon eye contact, and the feelings arising dependent upon ear, nose, tongue, body, and mind contact, also have emptiness as their nature? Or do the earth element, water, fire, wind, space, and consciousness elements also have emptiness as their nature? Or do ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish also have emptiness as their nature? Or do internal phenomena and external phenomena also have emptiness as their nature? Or do the four meditative absorptions, the four immeasurables, and the four formless concentrations also have emptiness as their nature? Or do the four applications of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also have emptiness as their nature? Or do the liberation doors of emptiness, signlessness, and wishlessness also have emptiness as their nature? Or do the eight liberations, eight spheres of mastery, nine sequential absorptions, and ten totalities also have emptiness as their nature? Or do generosity pāramitā, morality, patience, diligence, meditation, and wisdom pāramitā also have emptiness as their nature? Or do internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness beyond limits, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature also have emptiness as their nature? Or do the noble truths of suffering, origin, cessation, and path also have emptiness as their nature? Or do all samādhi methods and all dhāraṇī methods also have emptiness as their nature? Or do the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha also have emptiness as their nature? Or do the quality of not forgetting and the constant equanimity also have emptiness as their nature? Or do all-knowing wisdom and path-aspect wisdom also have emptiness as their nature? Or do the first, second, third, fourth, and fifth kinds of eyes also have emptiness as their nature? Or do the first, second, third, fourth, fifth, and sixth miraculous powers also have emptiness as their nature? Or do the conditioned realm and unconditioned realm also have emptiness as their nature?”
The Buddha taught:
“O Subhūti, it is not only the wisdom of all aspects that has emptiness as its nature; form, feeling, perception, formations, and consciousness also have emptiness as their nature; the eye base, ear, nose, tongue, body, and mind bases also have emptiness as their nature; the form base, sound, smell, taste, touch, and dharma bases also have emptiness as their nature; the eye element, ear, nose, tongue, body, and mind elements also have emptiness as their nature; the form element, sound, smell, taste, touch, and dharma elements also have emptiness as their nature; the eye consciousness element, ear, nose, tongue, body, and mind consciousness elements also have emptiness as their nature; eye contact, ear, nose, tongue, body, and mind contact also have emptiness as their nature; the feelings arising dependent upon eye contact, and the feelings arising dependent upon ear, nose, tongue, body, and mind contact, also have emptiness as their nature; the earth element, water, fire, wind, space, and consciousness elements also have emptiness as their nature; ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish also have emptiness as their nature; internal phenomena and external phenomena also have emptiness as their nature; the four meditative absorptions, the four immeasurables, and the four formless concentrations also have emptiness as their nature; the four applications of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also have emptiness as their nature; the liberation doors of emptiness, signlessness, and wishlessness also have emptiness as their nature; the eight liberations, eight spheres of mastery, nine sequential absorptions, and ten totalities also have emptiness as their nature; generosity pāramitā, morality, patience, diligence, meditation, and wisdom pāramitā also have emptiness as their nature; internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness beyond limits, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature also have emptiness as their nature; the noble truths of suffering, origin, cessation, and path also have emptiness as their nature; all samādhi methods and all dhāraṇī methods also have emptiness as their nature; the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha also have emptiness as their nature; the quality of not forgetting and the constant equanimity also have emptiness as their nature; all-knowing wisdom and path-aspect wisdom also have emptiness as their nature; the first, second, third, fourth, and fifth kinds of eyes also have emptiness as their nature; the first, second, third, fourth, fifth, and sixth miraculous powers also have emptiness as their nature; the conditioned realm and unconditioned realm also have emptiness as their nature.”
The venerable Subhūti said to the Buddha:
“Blessed One, for what reason does the wisdom of all aspects have emptiness as its nature? For what reason do form, feeling, perception, formations, and consciousness have emptiness as their nature? For what reason do the eye base, ear, nose, tongue, body, and mind bases have emptiness as their nature? For what reason do the form base, sound, smell, taste, touch, and dharma bases have emptiness as their nature? For what reason do the eye element, ear, nose, tongue, body, and mind elements have emptiness as their nature? For what reason do the form element, sound, smell, taste, touch, and dharma elements have emptiness as their nature? For what reason do the eye consciousness element, ear, nose, tongue, body, and mind consciousness elements have emptiness as their nature? For what reason do eye contact, ear, nose, tongue, body, and mind contact have emptiness as their nature? For what reason do the feelings arising dependent upon eye contact, and the feelings arising dependent upon ear, nose, tongue, body, and mind contact, have emptiness as their nature? For what reason do the earth element, water, fire, wind, space, and consciousness elements have emptiness as their nature? For what reason do ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish have emptiness as their nature? For what reason do internal and external phenomena have emptiness as their nature? For what reason do the four meditative absorptions, the four immeasurables, and the four formless concentrations have emptiness as their nature? For what reason do the four applications of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path have emptiness as their nature? For what reason do the liberation doors of emptiness, signlessness, and wishlessness have emptiness as their nature? For what reason do the eight liberations, eight spheres of mastery, nine sequential absorptions, and ten totalities have emptiness as their nature? For what reason do generosity pāramitā, morality, patience, diligence, meditation, and wisdom pāramitā have emptiness as their nature? For what reason do internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness beyond limits, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature have emptiness as their nature? For what reason do the noble truths of suffering, origin, cessation, and path have emptiness as their nature? For what reason do all samādhi methods and all dhāraṇī methods have emptiness as their nature? For what reason do the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha have emptiness as their nature? For what reason do the quality of not forgetting and the constant equanimity have emptiness as their nature? For what reason do all-knowing wisdom and path-aspect wisdom have emptiness as their nature? For what reason do the first, second, third, fourth, and fifth kinds of eyes have emptiness as their nature? For what reason do the first, second, third, fourth, fifth, and sixth miraculous powers have emptiness as their nature? For what reason do the conditioned realm and unconditioned realm have emptiness as their nature?”
The Buddha taught:
“O Subhūti, because the wisdom of all aspects has no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Form, feeling, perception, formations, and consciousness have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The eye base, ear, nose, tongue, body, and mind bases have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The form base, sound, smell, taste, touch, and dharma bases have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The eye element, ear, nose, tongue, body, and mind elements have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The form element, sound, smell, taste, touch, and dharma elements have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The eye consciousness element, ear, nose, tongue, body, and mind consciousness elements have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Eye contact, ear, nose, tongue, body, and mind contact have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The feelings arising dependent upon eye contact, and the feelings arising dependent upon ear, nose, tongue, body, and mind contact, have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The earth element, water, fire, wind, space, and consciousness elements have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Internal phenomena and external phenomena have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The four meditative absorptions, the four immeasurables, and the four formless concentrations have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The four applications of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The liberation doors of emptiness, signlessness, and wishlessness have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The eight liberations, eight spheres of mastery, nine sequential absorptions, and ten totalities have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Generosity pāramitā, morality, patience, diligence, meditation, and wisdom pāramitā have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness beyond limits, scattered emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The noble truths of suffering, origin, cessation, and path have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“All samādhi methods and all dhāraṇī methods have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“Great loving-kindness, great compassion, great sympathetic joy, and great equanimity have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The quality of not forgetting and the constant equanimity have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“All-knowing wisdom and path-aspect wisdom have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The first, second, third, fourth, and fifth kinds of eyes have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The first, second, third, fourth, fifth, and sixth miraculous powers have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.
“The conditioned realm and unconditioned realm have no self-nature. Whatever phenomenon has no self-nature, that phenomenon has emptiness as its nature.”
Venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is the wisdom of all aspects without intrinsic nature?”
The Buddha taught:
“Subhūti, because the intrinsic nature of the wisdom of all aspects is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are form, feeling, perception, formations, and consciousness without intrinsic nature?”
“Subhūti, because the intrinsic nature of form, feeling, perception, formations, and consciousness is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base without intrinsic nature?”
“Subhūti, because the intrinsic nature of the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the form-base, sound, smell, taste, touch, and dharma-base without intrinsic nature?”
“Subhūti, because the intrinsic nature of the form-base, sound, smell, taste, touch, and dharma-base is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the eye-element, ear-element, nose-element, tongue-element, body-element, and mind-element without intrinsic nature?”
“Subhūti, because the intrinsic nature of the eye-element, ear-element, nose-element, tongue-element, body-element, and mind-element is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the form-element, sound-element, smell-element, taste-element, touch-element, and dharma-element without intrinsic nature?”
“Subhūti, because the intrinsic nature of the form-element, sound-element, smell-element, taste-element, touch-element, and dharma-element is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, and mind-consciousness element without intrinsic nature?”
“Subhūti, because the intrinsic nature of the eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, and mind-consciousness element is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact without intrinsic nature?”
“Subhūti, because the intrinsic nature of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the feelings arising from eye-contact as condition, and the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, without intrinsic nature?”
“Subhūti, because the intrinsic nature of the feelings arising from eye-contact as condition, and the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the earth element, water element, fire element, wind element, space element, and consciousness element without intrinsic nature?”
“Subhūti, because the intrinsic nature of the earth element, water element, fire element, wind element, space element, and consciousness element is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress without intrinsic nature?”
“Subhūti, because from ignorance up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, their intrinsic nature is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are inner dharmas and outer dharmas without intrinsic nature?”
“Subhūti, because the intrinsic nature of inner dharmas and outer dharmas is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the four meditative absorptions, the four immeasurables, and the four formless concentrations without intrinsic nature?”
“Subhūti, because the intrinsic nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path without intrinsic nature?”
“Subhūti, because from the four foundations of mindfulness up to the eightfold noble path, their intrinsic nature is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the liberation doors of emptiness, signlessness, and wishlessness without intrinsic nature?”
“Subhūti, because the intrinsic nature of the liberation doors of emptiness, signlessness, and wishlessness is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases without intrinsic nature?”
“Subhūti, because the intrinsic nature of the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are generosity pāramitā, morality, patience, diligence, meditative concentration, and wisdom pāramitā without intrinsic nature?”
“Subhūti, because from generosity pāramitā up to wisdom pāramitā, their intrinsic nature is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the emptiness of inner phenomena, the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of emptiness, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness without intrinsic nature?”
“Subhūti, because from the emptiness of inner phenomena up to the emptiness of the intrinsic nature of emptiness, their intrinsic nature is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the noble truth of suffering, the noble truth of origin, cessation, and the path without intrinsic nature?”
“Subhūti, because the intrinsic nature of the noble truth of suffering, the noble truth of origin, cessation, and the path is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the samādhi teachings and dhāraṇī teachings without intrinsic nature?”
“Subhūti, because the intrinsic nature of the samādhi teachings and dhāraṇī teachings is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha without intrinsic nature?”
“Subhūti, because from the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, their intrinsic nature is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are great loving-kindness, great compassion, great sympathetic joy, and great equanimity without intrinsic nature?”
“Subhūti, because the intrinsic nature of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the quality of not forgetting and the nature of always maintaining equanimity without intrinsic nature?”
“Subhūti, because the intrinsic nature of the quality of not forgetting and the nature of always maintaining equanimity is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the wisdom of all knowledge and the wisdom of the path-aspect without intrinsic nature?”
“Subhūti, because the intrinsic nature of the wisdom of all knowledge and the wisdom of the path-aspect is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the first, second, third, fourth, and fifth types of eyes without intrinsic nature?”
“Subhūti, because the intrinsic nature of the first, second, third, fourth, and fifth types of eyes is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the first, second, third, fourth, fifth, and sixth supernatural powers without intrinsic nature?”
“Subhūti, because the intrinsic nature of the first, second, third, fourth, fifth, and sixth supernatural powers is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“World-Honored One, for what reason are the conditioned realm and the unconditioned realm without intrinsic nature?”
“Subhūti, because the intrinsic nature of the conditioned realm and the unconditioned realm is non-conjoined. If any dharma’s intrinsic nature is non-conjoined, then that dharma takes emptiness as its nature.
“Subhūti, for this reason, all great bodhisattvas should know that all dharmas take emptiness as their intrinsic nature.”