THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 385
Chapter 69: THE EQUALITY OF ALL DHARMAS (3)
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the perfections of Giving, Pure Discipline, Patience, Vigor, Meditative Absorption, Prajñā, Skillful Means, Vow, Power, and Wisdom?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the perfection of Giving neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that Pure Discipline up to the perfection of Wisdom neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the perfection of Giving up to the perfection of Wisdom.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the Stage of Extreme Joy, the Stage of Freedom from Defilement, the Stage of Radiant Light, the Stage of Blazing Wisdom, the Stage of Difficult Victory, the Stage of Presence, the Stage of Far-Reaching Practice, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the Stage of Extreme Joy neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the Stage of Freedom from Defilement up to the Stage of Dharma Cloud neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the Stage of Extreme Joy up to the Stage of Dharma Cloud.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn 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 Enlightenment, and the eightfold Noble Path?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the four Foundations of Mindfulness neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the four Right Efforts up to the eightfold Noble Path neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the four Foundations of Mindfulness up to the eightfold Noble Path.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the four Meditative Absorptions neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the four Immeasurables and the four Formless Concentrations neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the eight Liberations, the eight Bases of Mastery, the nine Sequential Concentrations, and the ten Universal Realms?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the eight Liberations neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the eight Bases of Mastery, the nine Sequential Concentrations, and the ten Universal Realms neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the eight Liberations, the eight Bases of Mastery, the nine Sequential Concentrations, and the ten Universal Realms.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn all methods of Dhāraṇī, and all methods of Samādhi?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that all methods of Dhāraṇī neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that all methods of Samādhi neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn all methods of Dhāraṇī and all methods of Samādhi.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the five kinds of eyes and the six supernatural powers?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the five kinds of eyes neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the six supernatural powers neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the five kinds of eyes and the six supernatural powers.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the ten powers of the Tathāgata neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn Great Loving-Kindness, Great Compassion, Great Joy, and Great Equanimity?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that Great Loving-Kindness neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that Great Compassion, Great Joy, and Great Equanimity neither increase nor decrease, are neither defiled nor purified, have no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn Great Loving-Kindness, Great Compassion, Great Joy, and Great Equanimity.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the quality of not forgetting and the nature of always maintaining equanimity?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, when practicing the Prajñāpāramitā, truly knows that the quality of not forgetting neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated; and truly knows that the nature of always maintaining equanimity neither increases nor decreases, is neither defiled nor purified, has no own-nature, and cannot be grasped, yet can still be cultivated—Subhūti, this is called a Great Bodhisattva who, when practicing the Prajñāpāramitā, is able to learn the quality of not forgetting and the nature of always maintaining equanimity.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, when practicing the Prajñāpāramitā, learn the wisdom of all aspects, the wisdom of the path aspects, and the wisdom of all characteristics?”
The Buddha taught:
“O Subhūti, if the Great Bodhisattva, while practicing the Perfection of Wisdom, truly knows that the wisdom of all-knowledge is neither increasing nor decreasing, neither defiled nor pure, without self-nature, impossible to grasp, yet able to be cultivated; truly knows that the wisdom of the path-characteristics and the wisdom of all aspects are neither increasing nor decreasing, neither defiled nor pure, without self-nature, impossible to grasp, yet able to be cultivated—O Subhūti, this is called the Great Bodhisattva, while practicing the Perfection of Wisdom, being able to learn the wisdom of all-knowledge, the wisdom of the path-characteristics, and the wisdom of all aspects.
The venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing the Perfection of Wisdom, learn to adorn and purify the Buddha-fields and bring about the complete accomplishment of sentient beings?”
The Buddha said:
“O Subhūti, if the Great Bodhisattva, while practicing the Perfection of Wisdom, truly knows that the adornment and purification of the Buddha-fields is neither increasing nor decreasing, neither defiled nor pure, without self-nature, impossible to grasp, yet able to be cultivated; truly knows that bringing about the complete accomplishment of sentient beings is neither increasing nor decreasing, neither defiled nor pure, without self-nature, impossible to grasp, yet able to be cultivated—O Subhūti, this is called the Great Bodhisattva, while practicing the Perfection of Wisdom, being able to learn to adorn and purify the Buddha-fields and bring about the complete accomplishment of sentient beings.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing the Perfection of Wisdom, learn the countless and boundless other Buddha-dharmas?”
The Buddha said:
“O Subhūti, if the Great Bodhisattva, while practicing the Perfection of Wisdom, truly knows that the countless and boundless other Buddha-dharmas are neither increasing nor decreasing, neither defiled nor pure, without self-nature, impossible to grasp, yet able to be cultivated—O Subhūti, this is called the Great Bodhisattva, while practicing the Perfection of Wisdom, being able to learn the countless and boundless other Buddha-dharmas.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if the Great Bodhisattva, while practicing the Perfection of Wisdom, clearly and truly knows the five aggregates and all dharmas in their successive distinctions, does this mean that the Bodhisattva uses the form aggregate to destroy the dharma-realm, and likewise uses the feeling, perception, formations, and consciousness aggregates to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the eye sense-base to destroy the dharma-realm, and likewise use the ear, nose, tongue, body, and mind sense-bases to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the form sense-object to destroy the dharma-realm, and likewise use sound, smell, taste, touch, and dharma sense-objects to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the eye element to destroy the dharma-realm, and likewise use the form element, eye-consciousness element, eye-contact, and the feelings arising from eye-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the ear element to destroy the dharma-realm, and likewise use the sound element, ear-consciousness element, ear-contact, and the feelings arising from ear-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the nose element to destroy the dharma-realm, and likewise use the smell element, nose-consciousness element, nose-contact, and the feelings arising from nose-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the tongue element to destroy the dharma-realm, and likewise use the taste element, tongue-consciousness element, tongue-contact, and the feelings arising from tongue-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the body element to destroy the dharma-realm, and likewise use the touch element, body-consciousness element, body-contact, and the feelings arising from body-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the mind element to destroy the dharma-realm, and likewise use the dharma element, mind-consciousness element, mind-contact, and the feelings arising from mind-contact as condition to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the earth element to destroy the dharma-realm, and likewise use the water, fire, wind, space, and consciousness elements to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the Noble Truth of suffering to destroy the dharma-realm, and likewise use the Noble Truths of origin, cessation, and path to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use causes and conditions to destroy the dharma-realm, and likewise use sequential conditions, objective conditions, and dominant conditions to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use all dharmas arising from conditions to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use ignorance to destroy the dharma-realm, and likewise use formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use emptiness of the internal to destroy the dharma-realm, and likewise use emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use suchness to destroy the dharma-realm, and likewise use the dharma-realm up to the inconceivable realm to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the Perfection of Giving to destroy the dharma-realm, and likewise use morality, patience, diligence, meditation, wisdom, skillful means, vows, powers, and wisdom perfections to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the first Bodhisattva stage, the Stage of Joy, to destroy the dharma-realm, and likewise use the Stage of Purity, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage Difficult to Conquer, the Stage Manifest, the Stage Far-Going, the Stage Immovable, the Stage Good Wisdom, and the Stage Dharma Cloud to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the four foundations of mindfulness to destroy the dharma-realm, and likewise use the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the four meditations to destroy the dharma-realm, and likewise use the four immeasurables and the four formless absorptions to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the eight liberations to destroy the dharma-realm, and likewise use the eight spheres of mastery, nine successive concentrations, and ten universal bases to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use all dhāraṇī methods to destroy the dharma-realm, and likewise use all samādhi methods to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the emptiness liberation door to destroy the dharma-realm, and likewise use the signless and wishless liberation doors to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the five kinds of eyes to destroy the dharma-realm, and likewise use the six supernormal powers to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the Buddha’s ten powers to destroy the dharma-realm, and likewise use the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha-dharmas to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use great loving-kindness to destroy the dharma-realm, and likewise use great compassion, great joy, and great equanimity to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the dharma of non-forgetfulness to destroy the dharma-realm, and likewise use the constant equanimous nature to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use all-knowledge to destroy the dharma-realm, and likewise use the wisdom of the path-characteristics and wisdom of all aspects to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the activity of adorning and purifying Buddha-fields to destroy the dharma-realm, and likewise use the activity of bringing about the complete accomplishment of sentient beings to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the countless and boundless other Buddha-dharmas to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.
Does one use the practices of the Great Bodhisattva to destroy the dharma-realm? Why? Because the dharma-realm is non-dual and without distinction.”
The Buddha said:
“O Subhūti, if there were a dharma separate from the dharma-realm that could be grasped and spoken of, then one could say that such a dharma could destroy the dharma-realm. But apart from the dharma-realm, there is no dharma that can be grasped, and there is no other dharma that can destroy the dharma-realm. Why? O Subhūti, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, as well as Bodhisattvas, Pratyekabuddhas, and Śrāvakas know that apart from the dharma-realm there is no dharma that can be grasped. Since they know there is no dharma apart from the dharma-realm, they do not explain or teach it to others. Therefore, the dharma-realm cannot be destroyed.
O Subhūti, thus the Great Bodhisattva, while practicing the Perfection of Wisdom, should learn the dharma-realm as non-dual and without distinction, with the characteristic of being indestructible.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if a Great Bodhisattva wishes to learn the dharma-realm, what should they learn?”
The Buddha said:
“O Subhūti, if a Great Bodhisattva wishes to learn the dharma-realm, they should learn all dharmas. Why? O Subhūti, because all dharmas enter into the dharma-realm.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, for what reason is it said that all dharmas enter into the dharma-realm?”
The Buddha said:
“O Subhūti, whether a Tathāgata appears in the world or does not appear in the world, all dharmas remain thus; they all enter into the dharma-realm, without characteristics of distinction, and not because of the Buddha’s teaching. Why? O Subhūti, because all wholesome dharmas or unwholesome dharmas, dharmas with designation or without designation, dharmas with outflows or without outflows, worldly dharmas or supramundane dharmas, conditioned dharmas or unconditioned dharmas, all enter into the dharma-realm, which is without characteristics, unconditioned, and empty in nature. Therefore, O Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom and wishes to learn the dharma-realm, they should learn all dharmas. If they learn all dharmas, they are learning the dharma-realm.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas enter into the dharma-realm and are non-dual and without difference, why must a Great Bodhisattva learn the Perfection of Wisdom, and also learn meditation, diligence, patience, morality, and giving perfections? Why must a Great Bodhisattva learn the first meditation, and also learn the second, third, and fourth meditations? Why must a Great Bodhisattva learn immeasurable loving-kindness, and also learn immeasurable compassion, joy, and equanimity? Why must a Great Bodhisattva learn the concentration of the sphere of infinite space, and also learn the concentrations of infinite consciousness, nothingness, and neither perception nor non-perception? Why must a Great Bodhisattva learn the four foundations of mindfulness, and also learn the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path? Why must a Great Bodhisattva learn the emptiness liberation door, and also learn the signless and wishless liberation doors? Why must a Great Bodhisattva learn the eight liberations, and also learn the eight spheres of mastery, nine successive concentrations, and ten universal bases? Why must a Great Bodhisattva learn all dhāraṇī methods, and also learn all samādhi methods? Why must a Great Bodhisattva learn emptiness of the internal, and also learn emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature? Why must a Great Bodhisattva learn suchness, and also learn the dharma-realm, dharma-nature, non-deluded nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, realm of space, and inconceivable realm? Why must a Great Bodhisattva learn the Noble Truth of suffering, and also learn the Noble Truths of origin, cessation, and path? Why must a Great Bodhisattva learn the five kinds of eyes, and also learn the six supernormal powers? Why must a Great Bodhisattva learn the Buddha’s ten powers, and also learn the four fearlessnesses, four unobstructed knowledges, and eighteen unique Buddha-dharmas? Why must a Great Bodhisattva learn great loving-kindness, and also learn great compassion, great joy, and great equanimity? Why must a Great Bodhisattva learn the dharma of non-forgetfulness, and also learn the constant equanimous nature? Why must a Great Bodhisattva learn all-knowledge, and also learn the wisdom of the path-characteristics and wisdom of all aspects? Why must a Great Bodhisattva learn to perfect the thirty-two marks of the Great Person, and also learn to perfect the eighty subsidiary characteristics? Why must a Great Bodhisattva learn to be born among great royal families of Kṣatriyas, great Brahmin families, great elder families, and great householder families? Why must a Great Bodhisattva learn to be born among the assemblies of the Four Heavenly Kings, the Thirty-three Gods, Yāma gods, Tuṣita gods, gods who delight in transformations, and Paranirmita-vaśavartin gods? Why must a Great Bodhisattva learn to be born among the Brahmā hosts, Brahmā attendants, Brahmā assemblies, and Great Brahmā? Why must a Great Bodhisattva learn to be born among the gods of Radiance, Lesser Radiance, Infinite Radiance, and Pure Radiance? Why must a Great Bodhisattva learn the Pure gods, Lesser Pure gods, Infinite Pure gods, and All-Pervading Pure gods? Why must a Great Bodhisattva learn the gods of Vastness, Lesser Vastness, Infinite Vastness, and Vast Fruit? Why must a Great Bodhisattva learn the way of birth among non-perceiving beings, yet not delight in being born there? Why must a Great Bodhisattva learn the way of birth among the gods of Non-affliction, Non-heat, Good Appearance, Good Vision, and Highest Form, yet not delight in being born there? Why must a Great Bodhisattva learn the way of birth among the heavens of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception, yet not delight in being born there? Why must a Great Bodhisattva learn the initial arising of the Bodhi mind, and also learn the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth arising of the Bodhi mind? Why must a Great Bodhisattva learn the first Bodhisattva stage, and also learn the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bodhisattva stages? Why must a Great Bodhisattva learn the Śrāvaka stage, yet not realize it, and also learn the Pratyekabuddha stage, yet not realize it? Why must a Great Bodhisattva learn the correct nature of separation from arising of the Bodhisattva, and also learn bringing about the complete accomplishment of sentient beings and adorning and purifying Buddha-fields? Why must a Great Bodhisattva learn unobstructed eloquence of dhāraṇī, and also learn the Bodhisattva path and the unsurpassed enlightenment of all Buddhas? Having learned in this way, they attain the wisdom of all-knowledge and know all dharmas and all their aspects.
World-Honored One, within the dharma-realm there are not countless distinctions and discriminations such as these.
World-Honored One, there will be no Bodhisattva who, because of these discriminations, practices invertedly and, within the path free from conceptual proliferation, gives rise to conceptual proliferation. Why? World-Honored One, because within the true dharma-realm there is completely no activity of discrimination or conceptual proliferation.
World-Honored One, the dharma-realm is not form, nor is it separate from form; the dharma-realm is not feeling, perception, formations, and consciousness, nor is it separate from feeling, perception, formations, and consciousness. The dharma-realm itself is form, and form itself is the dharma-realm; the dharma-realm itself is feeling, perception, formations, and consciousness, and feeling, perception, formations, and consciousness themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the eye sense-base, nor is it separate from the eye sense-base; the dharma-realm is not the ear, nose, tongue, body, and mind sense-bases, nor is it separate from the ear, nose, tongue, body, and mind sense-bases. The dharma-realm itself is the eye sense-base, and the eye sense-base itself is the dharma-realm; the dharma-realm itself is the ear, nose, tongue, body, and mind sense-bases, and the ear, nose, tongue, body, and mind sense-bases themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the form sense-base, nor is it separate from the form sense-base; the dharma-realm is not sound, smell, taste, touch, and dharma sense-bases, nor is it separate from sound, smell, taste, touch, and dharma sense-bases. The dharma-realm itself is the form sense-base, and the form sense-base itself is the dharma-realm; the dharma-realm itself is sound, smell, taste, touch, and dharma sense-bases, and sound, smell, taste, touch, and dharma sense-bases themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the eye element, nor is it separate from the eye element; the dharma-realm is not the ear, nose, tongue, body, and mind elements, nor is it separate from the ear, nose, tongue, body, and mind elements. The dharma-realm itself is the eye element, and the eye element itself is the dharma-realm; the dharma-realm itself is the ear, nose, tongue, body, and mind elements, and the ear, nose, tongue, body, and mind elements themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the form element, nor is it separate from the form element; the dharma-realm is not the sound, smell, taste, touch, and dharma elements, nor is it separate from the sound, smell, taste, touch, and dharma elements. The dharma-realm itself is the form element, and the form element itself is the dharma-realm; the dharma-realm itself is the sound, smell, taste, touch, and dharma elements, and the sound, smell, taste, touch, and dharma elements are the dharma-realm.
World-Honored One, the dharma-realm is not the eye-consciousness element, nor is it separate from the eye-consciousness element; the dharma-realm is not the ear, nose, tongue, body, and mind consciousness elements, nor is it separate from the ear, nose, tongue, body, and mind consciousness elements. The dharma-realm itself is the eye-consciousness element, and the eye-consciousness element itself is the dharma-realm; the dharma-realm itself is the ear, nose, tongue, body, and mind consciousness elements, and the ear, nose, tongue, body, and mind consciousness elements themselves are the dharma-realm.
World-Honored One, the dharma-realm is not eye-contact, nor is it separate from eye-contact; the dharma-realm is not ear, nose, tongue, body, and mind contact, nor is it separate from ear, nose, tongue, body, and mind contact. The dharma-realm itself is eye-contact, and eye-contact itself is the dharma-realm; the dharma-realm itself is ear, nose, tongue, body, and mind contact, and ear, nose, tongue, body, and mind contact itself is the dharma-realm.
World-Honored One, the dharma-realm is not the feelings arising from eye-contact as condition, nor is it separate from the feelings arising from eye-contact as condition; the dharma-realm is not the feelings arising from ear, nose, tongue, body, and mind contact as condition, nor is it separate from the feelings arising from ear, nose, tongue, body, and mind contact as condition. The dharma-realm itself is the feelings arising from eye-contact as condition, and those feelings themselves are the dharma-realm; the dharma-realm itself is the feelings arising from ear, nose, tongue, body, and mind contact as condition, and those feelings themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the earth element, nor is it separate from the earth element; the dharma-realm is not the water, fire, wind, space, and consciousness elements, nor is it separate from the water, fire, wind, space, and consciousness elements. The dharma-realm itself is the earth element, and the earth element itself is the dharma-realm; the dharma-realm itself is the water, fire, wind, space, and consciousness elements, and the water, fire, wind, space, and consciousness elements themselves are the dharma-realm.
World-Honored One, the dharma-realm is not causes and conditions, nor is it separate from causes and conditions; the dharma-realm is not sequential conditions, objective conditions, and dominant conditions, nor is it separate from sequential conditions, objective conditions, and dominant conditions. The dharma-realm itself is causes and conditions, and causes and conditions themselves are the dharma-realm; the dharma-realm itself is sequential conditions, objective conditions, and dominant conditions, and sequential conditions, objective conditions, and dominant conditions themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the dharmas arisen from conditions, nor is it separate from the dharmas arisen from conditions. The dharma-realm itself is the dharmas arisen from conditions, and the dharmas arisen from conditions themselves are the dharma-realm.
World-Honored One, the dharma-realm is not ignorance, nor is it separate from ignorance; the dharma-realm is not formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, nor is it separate from formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress. The dharma-realm itself is ignorance, and ignorance itself is the dharma-realm; the dharma-realm itself is formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress, and formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the Perfection of Giving, nor is it separate from the Perfection of Giving; the dharma-realm is not morality, patience, diligence, meditation, and the Perfection of Wisdom, nor is it separate from morality, patience, diligence, meditation, and the Perfection of Wisdom. The dharma-realm itself is the Perfection of Giving, and the Perfection of Giving itself is the dharma-realm; the dharma-realm itself is morality, patience, diligence, meditation, and the Perfection of Wisdom, and morality, patience, diligence, meditation, and the Perfection of Wisdom themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the four meditations, nor is it separate from the four meditations; the dharma-realm is not the four immeasurables and four formless concentrations, nor is it separate from the four immeasurables and four formless concentrations. The dharma-realm itself is the four meditations, and the four meditations themselves are the dharma-realm; the dharma-realm itself is the four immeasurables and four formless concentrations, and the four immeasurables and four formless concentrations themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the four foundations of mindfulness, nor is it separate from the four foundations of mindfulness; the dharma-realm is not the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, nor is it separate from them. The dharma-realm itself is the four foundations of mindfulness, and the four foundations of mindfulness themselves are the dharma-realm; the dharma-realm itself is the four right efforts through the eightfold noble path, and the four right efforts through the eightfold noble path themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the emptiness liberation door, nor is it separate from the emptiness liberation door; the dharma-realm is not the signless and wishless liberation doors, nor is it separate from the signless and wishless liberation doors. The dharma-realm itself is the emptiness liberation door, and the emptiness liberation door itself is the dharma-realm; the dharma-realm itself is the signless and wishless liberation doors, and the signless and wishless liberation doors themselves are the dharma-realm.
World-Honored One, the dharma-realm is not emptiness of the internal, nor is it separate from emptiness of the internal; the dharma-realm is not emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate end, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature, nor is it separate from emptiness of the external through emptiness of the non-existence of self-nature. The dharma-realm itself is emptiness of the internal, and emptiness of the internal itself is the dharma-realm; the dharma-realm itself is emptiness of the external through emptiness of the non-existence of self-nature, and emptiness of the external through emptiness of the non-existence of self-nature itself is the dharma-realm.
World-Honored One, the dharma-realm is not the Noble Truth of suffering, nor is it separate from the Noble Truth of suffering; the dharma-realm is not the Noble Truths of origin, cessation, and path, nor is it separate from the Noble Truths of origin, cessation, and path. The dharma-realm itself is the Noble Truth of suffering, and the Noble Truth of suffering itself is the dharma-realm; the dharma-realm itself is the Noble Truths of origin, cessation, and path, and the Noble Truths of origin, cessation, and path themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the eight liberations, nor is it separate from the eight liberations; the dharma-realm is not the eight spheres of mastery, nine successive concentrations, and ten universal bases, nor is it separate from them. The dharma-realm itself is the eight liberations, and the eight liberations themselves are the dharma-realm; the dharma-realm itself is the eight spheres of mastery, nine successive concentrations, and ten universal bases, and the eight spheres of mastery, nine successive concentrations, and ten universal bases themselves are the dharma-realm.
World-Honored One, the dharma-realm is not all dhāraṇī methods, nor is it separate from all dhāraṇī methods; the dharma-realm is not all samādhi methods, nor is it separate from all samādhi methods. The dharma-realm itself is all dhāraṇī methods, and all dhāraṇī methods themselves are the dharma-realm; the dharma-realm itself is all samādhi methods, and all samādhi methods themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the Stage of Joy, nor is it separate from the Stage of Joy; the dharma-realm is not the Stage of Purity through the Stage of Dharma Cloud, nor is it separate from the Stage of Purity through the Stage of Dharma Cloud. The dharma-realm itself is the Stage of Joy, and the Stage of Joy itself is the dharma-realm; the dharma-realm itself is the Stage of Purity through the Stage of Dharma Cloud, and the Stage of Purity through the Stage of Dharma Cloud themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the five kinds of eyes, nor is it separate from the five kinds of eyes; the dharma-realm is not the six supernormal powers, nor is it separate from the six supernormal powers. The dharma-realm itself is the five kinds of eyes, and the five kinds of eyes themselves are the dharma-realm; the dharma-realm itself is the six supernormal powers, and the six supernormal powers themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the Buddha’s ten powers, nor is it separate from the Buddha’s ten powers; the dharma-realm is not the four fearlessnesses, four unobstructed knowledges, and eighteen unique Buddha-dharmas, nor is it separate from the four fearlessnesses, four unobstructed knowledges, and eighteen unique Buddha-dharmas. The dharma-realm itself is the Buddha’s ten powers, and the Buddha’s ten powers themselves are the dharma-realm; the dharma-realm itself is the four fearlessnesses, four unobstructed knowledges, and eighteen unique Buddha-dharmas, and the four fearlessnesses, four unobstructed knowledges, and eighteen unique Buddha-dharmas themselves are the dharma-realm.
World-Honored One, the dharma-realm is not great loving-kindness, nor is it separate from great loving-kindness; the dharma-realm is not great compassion, great joy, and great equanimity, nor is it separate from great compassion, great joy, and great equanimity. The dharma-realm itself is great loving-kindness, and great loving-kindness itself is the dharma-realm; the dharma-realm itself is great compassion, great joy, and great equanimity, and great compassion, great joy, and great equanimity themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the dharma of non-forgetfulness, nor is it separate from the dharma of non-forgetfulness; the dharma-realm is not the constant equanimous nature, nor is it separate from the constant equanimous nature. The dharma-realm itself is the dharma of non-forgetfulness, and the dharma of non-forgetfulness itself is the dharma-realm; the dharma-realm itself is the constant equanimous nature, and the constant equanimous nature itself is the dharma-realm.
World-Honored One, the dharma-realm is not all-knowledge, nor is it separate from all-knowledge; the dharma-realm is not the wisdom of the path-characteristics and wisdom of all aspects, nor is it separate from the wisdom of the path-characteristics and wisdom of all aspects. The dharma-realm itself is all-knowledge, and all-knowledge itself is the dharma-realm; the dharma-realm itself is the wisdom of the path-characteristics and wisdom of all aspects, and the wisdom of the path-characteristics and wisdom of all aspects themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the thirty-two marks of the Great Person, nor is it separate from the thirty-two marks of the Great Person; the dharma-realm is not the eighty subsidiary characteristics, nor is it separate from the eighty subsidiary characteristics. The dharma-realm itself is the thirty-two marks of the Great Person, and the thirty-two marks of the Great Person themselves are the dharma-realm; the dharma-realm itself is the eighty subsidiary characteristics, and the eighty subsidiary characteristics themselves are the dharma-realm.
World-Honored One, the dharma-realm is not the fruit of Stream-enterer, nor is it separate from the fruit of Stream-enterer; the dharma-realm is not the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha, nor is it separate from the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha. The dharma-realm itself is the fruit of Stream-enterer, and the fruit of Stream-enterer itself is the dharma-realm; the dharma-realm itself is the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha, and the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha themselves are the dharma-realm.
World-Honored One, the dharma-realm is not all practices of the Great Bodhisattva, nor is it separate from all practices of the Great Bodhisattva; the dharma-realm is not the unsurpassed enlightenment of all Buddhas, nor is it separate from the unsurpassed enlightenment of all Buddhas. The dharma-realm itself is all practices of the Great Bodhisattva, and all practices of the Great Bodhisattva themselves are the dharma-realm; the dharma-realm itself is the unsurpassed enlightenment of all Buddhas, and the unsurpassed enlightenment of all Buddhas itself is the dharma-realm.
World-Honored One, the dharma-realm is not worldly dharmas, nor is it separate from worldly dharmas; the dharma-realm is not supramundane dharmas, nor is it separate from supramundane dharmas. The dharma-realm itself is worldly dharmas, and worldly dharmas themselves are the dharma-realm; the dharma-realm itself is supramundane dharmas, and supramundane dharmas themselves are the dharma-realm.
World-Honored One, the dharma-realm is not dharmas with outflows, nor is it separate from dharmas with outflows; the dharma-realm is not dharmas without outflows, nor is it separate from dharmas without outflows. The dharma-realm itself is dharmas with outflows, and dharmas with outflows themselves are the dharma-realm; the dharma-realm itself is dharmas without outflows, and dharmas without outflows themselves are the dharma-realm.
World-Honored One, the dharma-realm is not conditioned dharmas, nor is it separate from conditioned dharmas; the dharma-realm is not unconditioned dharmas, nor is it separate from unconditioned dharmas. The dharma-realm itself is conditioned dharmas, and conditioned dharmas themselves are the dharma-realm; the dharma-realm itself is unconditioned dharmas, and unconditioned dharmas themselves are the dharma-realm.”
The Buddha taught:
“Subhūti, that is right, that is right, exactly as you have said!
Within the true Dharma realm there are no such things as any distinctions or conceptual fabrications.
Subhūti, form is not the Dharma realm, nor is there a Dharma realm existing separately apart from form; feeling, perception, formations, and consciousness are not the Dharma realm, nor is there a Dharma realm existing separately apart from feeling, perception, formations, and consciousness. Form itself is the Dharma realm, and the Dharma realm itself is form; feeling, perception, formations, and consciousness themselves are the Dharma realm, and the Dharma realm itself is feeling, perception, formations, and consciousness.
Subhūti, the eye faculty is not the Dharma realm, nor is there a Dharma realm existing separately apart from the eye faculty; the ear, nose, tongue, body, and mind faculties are not the Dharma realm, nor is there a Dharma realm existing separately apart from the ear, nose, tongue, body, and mind faculties. The eye faculty itself is the Dharma realm, and the Dharma realm itself is the eye faculty; the ear, nose, tongue, body, and mind faculties themselves are the Dharma realm, and the Dharma realm itself is the ear, nose, tongue, body, and mind faculties.
Subhūti, the form realm is not the Dharma realm, nor is there a Dharma realm existing separately apart from the form realm; the sound, scent, taste, touch, and dharma realms are not the Dharma realm, nor is there a Dharma realm existing separately apart from the sound, scent, taste, touch, and dharma realms. The form realm itself is the Dharma realm, and the Dharma realm itself is the form realm; the sound, scent, taste, touch, and dharma realms themselves are the Dharma realm, and the Dharma realm itself is the sound, scent, taste, touch, and dharma realms.
Subhūti, the eye realm is not the Dharma realm, nor is there a Dharma realm existing separately apart from the eye realm; the ear, nose, tongue, body, and mind realms are not the Dharma realm, nor is there a Dharma realm existing separately apart from the ear, nose, tongue, body, and mind realms. The eye realm itself is the Dharma realm, and the Dharma realm itself is the eye realm; the ear, nose, tongue, body, and mind realms themselves are the Dharma realm, and the Dharma realm itself is the ear, nose, tongue, body, and mind realms.
Subhūti, the form realm is not the Dharma realm, nor is there a Dharma realm existing separately apart from the form realm; the sound, scent, taste, touch, and dharma realms are not the Dharma realm, nor is there a Dharma realm existing separately apart from the sound, scent, taste, touch, and dharma realms. The form realm itself is the Dharma realm, and the Dharma realm itself is the form realm; the sound, scent, taste, touch, and dharma realms themselves are the Dharma realm, and the Dharma realm itself is the sound, scent, taste, touch, and dharma realms.
Subhūti, the eye-consciousness realm is not the Dharma realm, nor is there a Dharma realm existing separately apart from the eye-consciousness realm; the ear, nose, tongue, body, and mind-consciousness realms are not the Dharma realm, nor is there a Dharma realm existing separately apart from the ear, nose, tongue, body, and mind-consciousness realms. The eye-consciousness realm itself is the Dharma realm, and the Dharma realm itself is the eye-consciousness realm; the ear, nose, tongue, body, and mind-consciousness realms themselves are the Dharma realm, and the Dharma realm itself is the ear, nose, tongue, body, and mind-consciousness realms.
Subhūti, eye-contact is not the Dharma realm, nor is there a Dharma realm existing separately apart from eye-contact; ear, nose, tongue, body, and mind-contact are not the Dharma realm, nor is there a Dharma realm existing separately apart from ear, nose, tongue, body, and mind-contact. Eye-contact itself is the Dharma realm, and the Dharma realm itself is eye-contact; ear, nose, tongue, body, and mind-contact themselves are the Dharma realm, and the Dharma realm itself is ear, nose, tongue, body, and mind-contact.
Subhūti, the feelings arising conditioned by eye-contact are not the Dharma realm, nor is there a Dharma realm existing separately apart from the feelings arising conditioned by eye-contact; the feelings arising conditioned by ear, nose, tongue, body, and mind-contact are not the Dharma realm, nor is there a Dharma realm existing separately apart from the feelings arising conditioned by ear, nose, tongue, body, and mind-contact. The feelings arising conditioned by eye-contact themselves are the Dharma realm, and the Dharma realm itself is the feelings arising conditioned by eye-contact; the feelings arising conditioned by ear, nose, tongue, body, and mind-contact themselves are the Dharma realm, and the Dharma realm itself is the feelings arising conditioned by ear, nose, tongue, body, and mind-contact.
Subhūti, the earth element is not the Dharma realm, nor is there a Dharma realm existing separately apart from the earth element; the water, fire, wind, space, and consciousness elements are not the Dharma realm, nor is there a Dharma realm existing separately apart from the water, fire, wind, space, and consciousness elements. The earth element itself is the Dharma realm, and the Dharma realm itself is the earth element; the water, fire, wind, space, and consciousness elements themselves are the Dharma realm, and the Dharma realm itself is the water, fire, wind, space, and consciousness elements.
Subhūti, causes and conditions are not the Dharma realm, nor is there a Dharma realm existing separately apart from causes and conditions; equal uninterrupted conditions, object conditions, and dominant conditions are not the Dharma realm, nor is there a Dharma realm existing separately apart from equal uninterrupted conditions, object conditions, and dominant conditions. Causes and conditions themselves are the Dharma realm, and the Dharma realm itself is causes and conditions; equal uninterrupted conditions, object conditions, and dominant conditions themselves are the Dharma realm, and the Dharma realm itself is equal uninterrupted conditions, object conditions, and dominant conditions.
Subhūti, all phenomena arising from conditions are not the Dharma realm, nor is there a Dharma realm existing separately apart from all phenomena arising from conditions. All phenomena arising from conditions themselves are the Dharma realm, and the Dharma realm itself is all phenomena arising from conditions.
Subhūti, ignorance is not the Dharma realm, nor is there a Dharma realm existing separately apart from ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress are not the Dharma realm, nor is there a Dharma realm existing separately apart from formations up to aging-and-death, sorrow, lamentation, pain, grief, and distress. Ignorance itself is the Dharma realm, and the Dharma realm itself is ignorance; formations up to aging-and-death, sorrow, lamentation, pain, grief, and distress themselves are the Dharma realm, and the Dharma realm itself is formations up to aging-and-death, sorrow, lamentation, pain, grief, and distress.
Subhūti, the perfection of generosity is not the Dharma realm, nor is there a Dharma realm existing separately apart from the perfection of generosity; the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom are not the Dharma realm, nor is there a Dharma realm existing separately apart from the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom. The perfection of generosity itself is the Dharma realm, and the Dharma realm itself is the perfection of generosity; the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom themselves are the Dharma realm, and the Dharma realm itself is the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom.
Subhūti, the four meditative absorptions are not the Dharma realm, nor is there a Dharma realm existing separately apart from the four meditative absorptions; the four immeasurables and the four formless concentrations are not the Dharma realm, nor is there a Dharma realm existing separately apart from the four immeasurables and the four formless concentrations. The four meditative absorptions themselves are the Dharma realm, and the Dharma realm itself is the four meditative absorptions; the four immeasurables and the four formless concentrations themselves are the Dharma realm, and the Dharma realm itself is the four immeasurables and the four formless concentrations.”