GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 395
Chapter 73: THE PURE LAND METHODS (2)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, what are the necessary provisions for attaining enlightenment of the Great Bodhisattvas? What provisions must the Great Bodhisattvas possess in order to realize the supreme enlightenment, the goal they aspire to attain?”
The Buddha said:
“Subhūti, all wholesome dharmas are the necessary provisions for attaining enlightenment of the Great Bodhisattvas. The Great Bodhisattvas must possess such provisions in order to realize the supreme enlightenment, the goal they aspire to attain.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what are all the wholesome dharmas? What wholesome dharmas must the Great Bodhisattvas accomplish in order to realize the supreme enlightenment?”
The Buddha said:
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they practice the perfection of Giving, the perfection of Pure Discipline, Patience, Diligence, Meditative Absorption, and the Perfection of Prajñā. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is Giving… because of this, for this reason, I practice Giving…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating these perfections, they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present cultivate this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate 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. Within these, they no longer have any discrimination or attachment, meaning they think: ‘These are the Four Foundations of Mindfulness… because of this, for this reason, I cultivate the Four Foundations of Mindfulness…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Four Foundations of Mindfulness… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they abide in internal emptiness, abide in external emptiness, abide in internal and external emptiness, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is internal emptiness… because of this, for this reason, I abide in internal emptiness…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through abiding in internal emptiness… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they abide in the Noble Truth of Suffering, abide in the Noble Truth of Origination, Cessation, and the Path. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the Noble Truth of Suffering… because of this, for this reason, I abide in the Noble Truth of Suffering…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through abiding in the Noble Truth of Suffering… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Four Meditative Absorptions, the Four Immeasurables, and the Four Formless Concentrations. Within these, they no longer have any discrimination or attachment, meaning they think: ‘These are the Four Meditative Absorptions… because of this, for this reason, I cultivate the Four Meditative Absorptions…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Four Meditative Absorptions… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Eight Liberations, the Eight Victorious Stages, the Nine Successive Concentrations, and the Ten All-Encompassing Bases. Within these, they no longer have any discrimination or attachment, meaning they think: ‘These are the Eight Liberations… because of this, for this reason, I cultivate the Eight Liberations…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Eight Liberations… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Dhāraṇī methods and the Samādhi methods. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the Dhāraṇī method… because of this, for this reason, I cultivate the Dhāraṇī method…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Dhāraṇī methods… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the liberation method of Emptiness, the liberation method of Signlessness, and the liberation method of Wishlessness. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the liberation method of Emptiness… because of this, for this reason, I cultivate the liberation method of Emptiness…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the liberation method of Emptiness… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the stages of Joyful, Stainless, Radiant, Luminous Wisdom, Extremely Difficult to Overcome, Manifest, Far-Reaching, Unmoving, Excellent Wisdom, and Dharma Cloud. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the stage of Joyful… because of this, for this reason, I cultivate the stage of Joyful…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the stage of Joyful… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the five kinds of eyes and the six supernatural powers. Within these, they no longer have any discrimination or attachment, meaning they think: ‘These are the five kinds of eyes… because of this, for this reason, I cultivate the five kinds of eyes…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the five kinds of eyes… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present follow this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great Loving-Kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha. Within these, they no longer have any discrimination or attachment, meaning they think: ‘These are the Buddha’s ten powers… because of this, for this reason, I cultivate the Buddha’s ten powers…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Buddha’s ten powers… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present cultivate according to this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Dharma of Never Forgetfulness and the nature of Constant Equanimity. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the Dharma of Never Forgetfulness… because of this, for this reason, I cultivate the Dharma of Never Forgetfulness…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Dharma of Never Forgetfulness… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present cultivate according to this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, from the time the Great Bodhisattvas first arouse the mind, they cultivate the Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects. Within these, they no longer have any discrimination or attachment, meaning they think: ‘This is the Wisdom of All… because of this, for this reason, I cultivate the Wisdom of All…’ The three forms of discrimination and attachment are completely absent, because they understand that the self-nature of all dharmas is empty. Through cultivating the Wisdom of All… they can bring benefit to themselves and also bring benefit to all sentient beings, causing them to escape birth and death and realize Nirvāṇa. Therefore, these are called wholesome dharmas; they are also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and they are also called the path of cultivation of the Great Bodhisattvas. The assemblies of Great Bodhisattvas of the past, future, and present cultivate according to this path; those in the past have attained, those in the future will attain, and those in the present are attaining the supreme enlightenment. They also cause sentient beings of the past, future, and present to cross the great ocean of birth and death and realize peaceful and blissful Nirvāṇa.
“Subhūti, you should know that there are also immeasurable assemblies of Bodhisattvas who cultivate various kinds of merits; all are called wholesome dharmas, also called the necessary provisions for attaining enlightenment of the Great Bodhisattvas, and also called the path of cultivation of the Great Bodhisattvas. The Great Bodhisattvas must diligently cultivate such supreme wholesome dharmas until they reach complete perfection, and only then can they realize the Wisdom of All-Knowing. Having realized the Wisdom of All-Knowing, they can turn the wheel of the true Dharma, causing sentient beings to escape birth and death and realize ultimate, eternal blissful Nirvāṇa.”
Chapter 74: THE SELF-NATURE OF EMPTINESS (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, if such dharmas are the dharmas of Bodhisattvas, then what dharmas are the dharmas of the Buddha?”
The Buddha taught:
“Subhūti, as you have asked: if such dharmas are the dharmas of Bodhisattvas, then what dharmas are the dharmas of the Buddha? Subhūti, the dharmas of Bodhisattvas are precisely the dharmas of the Buddha. This means that the great Bodhisattvas, with regard to all dharmas, clearly know all characteristics; therefore, they attain the wisdom of all characteristics and permanently cut off all continuous habitual tendencies. If they are Thus Come Ones, Worthy of Right and Equal Enlightenment, then with regard to all dharmas, through a single instant of thought corresponding with wondrous wisdom, they manifest equal enlightenment and then realize the unsurpassed state of awakening.
Subhūti, in this way there is a distinction between great Bodhisattvas and Buddhas. Although these two classes of noble beings are both noble, there are differences in their practices, directions, abiding, and fruits.
Subhūti, in this way, if one practices all dharmas on the Path of No Interruption, but has not yet abandoned the obstacles of ignorance, has not yet reached the shore of enlightenment, has not yet attained mastery, and has not yet attained the fruit, then one is called a great Bodhisattva. If one practices all dharmas on the Path of Liberation, and has already abandoned all obstacles of ignorance, reached the shore of enlightenment, attained mastery, and attained the fruit, then one is called a Thus Come One, Worthy of Right and Equal Enlightenment.
Subhūti, this is the distinction between great Bodhisattvas and Buddhas.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, if the own-natures of all dharmas are empty, then within this emptiness of own-nature, why are there various distinctions, such as: this is hell, this is the realm of animals, this is the realm of hungry ghosts; this is heaven, this is human; this is the lineage stage, this is the eighth stage; this is the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, the fruit of Arhat, the fruit of Pratyekabuddha; this is a great Bodhisattva, this is a Thus Come One, Worthy of Right and Equal Enlightenment?
World-Honored One, as I have stated, sentient beings cannot be grasped. If the karma that has been created cannot be grasped, then the karmic results that are experienced also cannot be grasped.”
The Buddha taught:
“Subhūti, it is so, it is so! It is exactly as you have said. The own-natures of all dharmas are empty; within this emptiness of own-nature, there are no sentient beings, no created karma, and no differentiated karmic results that can be grasped. But sentient beings do not thoroughly understand the principle that the own-natures of all dharmas are empty. Because of this cause and condition, they create various karmas: they create sinful karma, meritorious karma, immovable karma, or undefiled karma. Because they create sinful karma, they may fall into hell, the animal realm, or the realm of hungry ghosts. Because they create meritorious karma, they may be born among humans or in the desire heavens. Because they create immovable karma, they may be born in the Form Realm or the Formless Realm. Because they create undefiled karma, they may attain the fruit of the Śrāvaka or attain the fruit of the Pratyekabuddha. If they clearly understand that the own-natures of all dharmas are empty, then they may attain the rank of great Bodhisattva or realize the unsurpassed state of awakening.
For this reason, great Bodhisattvas practice the perfection of giving, practice purity of precepts, patience, vigor, meditative concentration, wisdom, skillful means, wondrous vows, powers, and wisdom perfections; abide in inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, emptiness of the emptiness of own-nature; practice 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; abide in the noble truth of suffering, abide in the noble truth of the origin, cessation, and path; practice the four meditations, the four immeasurables, and the four formless absorptions; practice the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases; practice dhāraṇī gateways, practice samādhi gateways; practice the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; practice the stage of Extremely Joyful, the stage of Free from Defilement, the stage of Radiant, the stage of Blazing Wisdom, the stage of Extremely Difficult to Overcome, the stage of Manifestation, the stage of Far-reaching, the stage of Immovable, the stage of Excellent Wisdom, and the stage of Dharma Cloud; practice the five kinds of eyes, practice the six supernormal powers; practice the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; practice the thirty-two marks of the Great Being, practice the eighty secondary excellent characteristics; practice the quality of not forgetting, practice the nature of always maintaining equanimity; practice all-knowing wisdom, path-characteristic wisdom, and all-characteristic wisdom.
Subhūti, that great Bodhisattva, by cultivating without interruption such factors conducive to enlightenment, only then will they become complete and without deficiency. Having become complete, they can then bring forth the Vajra-like Concentration, assist awakening, and realize the unsurpassed state of awakening. They are called Thus Come Ones, Worthy of Right and Equal Enlightenment. They create benefit and happiness for limitless sentient beings, and the deeds they have accomplished never perish; therefore, they no longer fall into the paths of birth and death or continue revolving through the realms of existence.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, after the Buddha has realized the unsurpassed state of awakening, has He grasped the dharmas of birth and death within the realms?”
“No, Subhūti!”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the Buddha does not grasp birth and death within the realms and does not grasp the distinctions of karma, then why does He explain: this is hell, this is the animal realm, this is the realm of hungry ghosts, this is heaven, this is human, this is the lineage stage, this is the eighth stage, this is Stream-enterer, this is Once-returner, this is Non-returner, this is Arhat, this is Pratyekabuddha, this is great Bodhisattva, this is Thus Come One, Worthy of Right and Equal Enlightenment?”
The Buddha said:
“Subhūti, do sentient beings themselves know that the own-natures of all dharmas are empty?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One!”
The Buddha taught:
“Subhūti, if sentient beings themselves clearly knew that the own-natures of all dharmas are empty, then it would not be said that great Bodhisattvas cultivate in order to realize the unsurpassed state of awakening and, using skillful means, proclaim the unsurpassed teachings in order to rescue sentient beings from birth and death in the evil paths.
Subhūti, because sentient beings do not know that the own-natures of all dharmas are empty, they continually circulate through the realms and endure immeasurable suffering. Therefore, great Bodhisattvas, having heard from the Buddhas that the own-natures of all dharmas are empty, diligently cultivate in order to realize the unsurpassed state of awakening. Using skillful means, they proclaim the unsurpassed teachings in order to rescue sentient beings from birth and death in the evil paths.
Subhūti, great Bodhisattvas always think in this way: All dharmas do not truly possess own-natures as foolish ordinary beings falsely conceive. Yet, because of the force of that inverted discrimination, within what does not truly exist they give rise to the notion of true existence; within what is without self they give rise to the notion of self; within what lacks sentient beings, life continuum, capacity for arising, growth, agent of transmigration, mind-born being, childlike person, capacity to act, capacity to receive karmic results, knowing, and seeing, they give rise to concepts of sentient beings and even concepts of seeing.
Within what has no form they give rise to the notion of form; within what has no feeling, perception, formations, and consciousness they give rise to notions of feeling, perception, formations, and consciousness; within what has no eye-base they give rise to the notion of eye-base; within what has no ear, nose, tongue, body, and mind bases they give rise to notions of ear, nose, tongue, body, and mind bases; within what has no form-base they give rise to the notion of form-base; within what has no sound, smell, taste, touch, and dharma bases they give rise to notions of sound, smell, taste, touch, and dharma bases; within what has no eye-element they give rise to the notion of eye-element; within what has no ear, nose, tongue, body, and mind elements they give rise to notions of ear, nose, tongue, body, and mind elements; within what has no form-element they give rise to the notion of form-element; within what has no sound, smell, taste, touch, and dharma elements they give rise to notions of sound, smell, taste, touch, and dharma elements; within what has no eye-consciousness element they give rise to the notion of eye-consciousness element; within what has no ear, nose, tongue, body, and mind consciousness elements they give rise to notions of ear, nose, tongue, body, and mind consciousness elements; within what has no eye-contact they give rise to the notion of eye-contact; within what has no ear, nose, tongue, body, and mind contact they give rise to notions of ear, nose, tongue, body, and mind contact; within what has no feelings arising dependent upon eye-contact as condition, they give rise to notions of feelings arising dependent upon eye-contact as condition; within what has no feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition, they give rise to notions of feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition.
Within what has no earth element they give rise to the notion of earth element; within what has no water, fire, wind, space, and consciousness elements they give rise to notions of water, fire, wind, space, and consciousness elements; within what has no causal conditions they give rise to the notion of causal conditions; within what has no immediately preceding condition, object condition, and dominant condition they give rise to notions of immediately preceding condition, object condition, and dominant condition; within what has no dharmas arisen from conditions they give rise to notions of dharmas arisen from conditions; within what has no ignorance they give rise to the notion of ignorance; within what has no formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, they give rise to notions of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress.
Within what has no worldly dharmas they give rise to notions of worldly dharmas; within what has no supramundane dharmas they give rise to notions of supramundane dharmas; within what has no contaminated dharmas they give rise to notions of contaminated dharmas; within what has no undefiled dharmas they give rise to notions of undefiled dharmas; within what has no conditioned dharmas they give rise to notions of conditioned dharmas; within what has no unconditioned dharmas they give rise to notions of unconditioned dharmas.
Because of the force of such inverted discrimination, they again give rise to the notion of true existence within what is not truly existent. They cling to false appearances, causing their minds and thoughts to become confused, creating wholesome and unwholesome karmas through body, speech, and mind, and they cannot escape birth and death in the evil paths. Therefore, I will rescue them and enable them to attain liberation.
Subhūti, after great Bodhisattvas think in this way, they diligently practice the perfection of wisdom. Because all wholesome dharmas are gathered and preserved within the perfection of wisdom, they correctly cultivate the Bodhisattva practices and gradually complete the provisions necessary for attaining awakening. When those provisions have been perfected, they realize the unsurpassed state of awakening. After that, for the sake of sentient beings, they teach, guide, distinguish, establish, and explain the meaning of the four noble truths: the noble truth of suffering, the noble truth of the cause of suffering, the noble truth of the cessation of suffering, and the noble truth of the path of cultivation that earnestly eliminates suffering.
They again gather all factors conducive to enlightenment within these four noble truths. Relying on all those factors of enlightenment, they proclaim and establish the Three Jewels of Buddha, Dharma, and Sangha; therefore, the Three Jewels appear in the world. Sentient beings thereby become liberated from birth and death. If sentient beings are unable to take refuge in and place faith in the jewels of Buddha, Dharma, and Sangha, and therefore create karmas, they will continue revolving through the realms and endure endless suffering.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, is it through the Truth of Suffering that one realizes Parinirvāṇa? Is it through the wisdom of suffering that one realizes Parinirvāṇa? Is it through the Truth of Origination that one realizes Parinirvāṇa? Is it through the wisdom of origination that one realizes Parinirvāṇa? Is it through the Truth of Cessation that one realizes Parinirvāṇa? Is it through the wisdom of cessation that one realizes Parinirvāṇa? Is it through the Truth of the Path that one realizes Parinirvāṇa? Is it through the wisdom of the path that one realizes Parinirvāṇa?”
The Buddha taught:
“Subhūti, it is not through the Truth of Suffering that one realizes Parinirvāṇa; it is not through the wisdom of suffering that one realizes Parinirvāṇa; it is not through the Truth of Origination that one realizes Parinirvāṇa; it is not through the wisdom of origination that one realizes Parinirvāṇa; it is not through the Truth of Cessation that one realizes Parinirvāṇa; it is not through the wisdom of cessation that one realizes Parinirvāṇa; it is not through the Truth of the Path that one realizes Parinirvāṇa; it is not through the wisdom of the path that one realizes Parinirvāṇa.
Subhūti, I say that the equal nature of the four noble truths is precisely Nirvāṇa. Such Nirvāṇa is not attained through the noble truths of suffering, origination, cessation, and path, nor through the wisdoms of suffering, origination, cessation, and path. It is only through the perfection of wisdom that one realizes the equal nature; this is called realizing Nirvāṇa.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, what is called the equal nature of the four noble truths?”
The Buddha said:
“Subhūti, wherever there is no suffering, no wisdom of suffering, no origination, no wisdom of origination, no cessation, no wisdom of cessation, no path, and no wisdom of the path, that is the equal nature of the four noble truths.
This equal nature is suchness, the dharma realm, dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm. Whether a Thus Come One appears in the world or does not appear in the world, its characteristics and nature always remain abiding, never destroyed and never transformed. This is called the equal nature of the four noble truths.
When great Bodhisattvas practice the perfection of wisdom, because they wish to follow and realize this equal nature of the four noble truths, they practice the perfection of wisdom. When they are able to follow and realize the equal nature of those four noble truths, they are called those who truly follow and realize all noble truths.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, why do great Bodhisattvas practice the perfection of wisdom in order to follow and realize this equal nature of the four noble truths? If one can follow and realize the equal nature of the four noble truths, then one can follow and realize all noble truths. Having followed and realized all noble truths, one can cultivate correctly according to the practices of Bodhisattvas. Having cultivated correctly according to the practices of Bodhisattvas, one does not fall into the vehicles of Śrāvakas and Pratyekabuddhas, but enters the Bodhisattva’s right nature of freedom from arising?”
The Buddha taught:
“Subhūti, when great Bodhisattvas practice the perfection of wisdom, there is not even a single small dharma that they do not know as it truly is. When they have known all dharmas as they truly are, with regard to all dharmas there is completely nothing to be attained. When there is nothing to be attained regarding all dharmas, they know the emptiness of all dharmas as it truly is; that is, they know as it truly is that the dharmas included within and not included within the four noble truths are all empty.
When they attain such understanding, they can enter the Bodhisattva’s right nature of freedom from arising. Because they can enter the Bodhisattva’s right nature of freedom from arising, they immediately abide in the Bodhisattva lineage stage, which means they certainly cannot fall from the summit. If they were to fall from the summit, they would have to fall into the stages of Śrāvaka or Pratyekabuddha.
Subhūti, that great Bodhisattva abiding in the Bodhisattva lineage stage can generate the four meditations, the four immeasurables, and the four formless absorptions. Such a great Bodhisattva, abiding in śamatha in this way, can analyze all dharmas and follow and realize the four noble truths. That great Bodhisattva, although completely knowing suffering, does not give rise to a mind that clings to suffering as its object; although permanently cutting off origination, does not give rise to a mind that clings to origination as its object; although realizing cessation, does not give rise to a mind that clings to cessation as its object; although cultivating the path, does not give rise to a mind that clings to the path as its object. They only give rise to a mind that follows, approaches, and enters the realization of the unsurpassed state of awakening; with regard to all dharmas, they constantly contemplate their true reality.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, how does that great Bodhisattva contemplate the true reality of all dharmas in this way?”
The Buddha taught:
“Subhūti, that Great Bodhisattva contemplates all dharmas as empty.
“World-Honored One, that Great Bodhisattva, with regard to all dharmas, what dharmas does he contemplate as empty?
“Subhūti, that Great Bodhisattva contemplates the emptiness of the own-nature of all dharmas.
“Subhūti, by contemplating the characteristics of dharmas in this way, he correctly observes according to reality that all dharmas are empty. He completely does not see that there is any self-nature of dharmas that can abide in such a nature and through which one can attain the unsurpassed Enlightenment. Why? Subhūti, because the unsurpassed Enlightenment of all Buddhas and all dharmas take emptiness as their own-nature. Such emptiness is not created by the Buddhas, not created by the Pratyekabuddhas, not created by the Bodhisattvas, and not created by those among the Śrāvakas who are directed toward the fruits. It is only because sentient beings do not know and do not see according to reality that all dharmas are empty. For this reason, the Great Bodhisattvas practice Prajñāpāramitā with skillful means, teaching sentient beings according to reality, causing them to abandon attachment and escape the suffering of birth and death.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas take emptiness as their own-nature, and such emptiness is not created by the Buddhas, not created by the Pratyekabuddhas, not created by the Bodhisattvas, not created by the Arhats, not created by the Non-Returners, not created by the Once-Returners, not created by the Stream-Enterers, nor created by those directed toward these fruits, then why is it proclaimed that there are different dharmas, such as: this is hell, this is the animal realm, this is the realm of hungry ghosts, this is the human realm, this is the assembly of the Four Great Kings, this is the Heaven of the Thirty-Three, this is the Yāma Heaven, this is the Tuṣita Heaven, this is the Heaven of Enjoying Transformations, this is the Heaven of Freely Enjoying Others’ Transformations; this is the Brahmā Assembly Heaven, this is the Brahmā Attendants Heaven, this is the Brahmā Council Heaven, this is the Great Brahmā Heaven; this is the Light Heaven, this is the Lesser Light Heaven, this is the Limitless Light Heaven, this is the Pure Radiance Heaven; this is the Pure Heaven, this is the Lesser Pure Heaven, this is the Limitless Pure Heaven, this is the Universal Pure Heaven; this is the Vast Heaven, this is the Lesser Vast Heaven, this is the Limitless Vast Heaven, this is the Vast Fruit Heaven, this is the Non-Perceiving Heaven; this is the Heaven of No Affliction, this is the Heaven of No Heat, this is the Heaven of Good Appearance, this is the Heaven of Good Vision, this is the Highest Form Heaven; this is the Infinite Space Realm, this is the Infinite Consciousness Realm, this is the Nothingness Realm, this is the Neither-Perception-Nor-Non-Perception Realm; this is the Stream-Enterer, this is the Once-Returner, this is the Non-Returner, this is the Arhat, this is the Pratyekabuddha, this is the Bodhisattva, this is the Tathāgata, Arhat, Perfectly Enlightened One.
“Is it because of that karma that hell is proclaimed? Is it because of this karma that the animal realm is proclaimed? Is it because of this karma that the realm of hungry ghosts is proclaimed? Is it because of this karma that the human realm is proclaimed? Is it because of this karma that the assembly of the Four Great Kings is proclaimed? Is it because of this karma that the Heaven of the Thirty-Three is proclaimed? Is it because of this karma that the Yāma Heaven is proclaimed? Is it because of this karma that the Tuṣita Heaven is proclaimed? Is it because of this karma that the Heaven of Enjoying Transformations is proclaimed? Is it because of this karma that the Heaven of Freely Enjoying Others’ Transformations is proclaimed? Is it because of this karma that the Brahmā Assembly Heaven is proclaimed, the Brahmā Attendants Heaven, the Brahmā Council Heaven, the Great Brahmā Heaven? Is it because of this karma that the Light Heaven, the Lesser Light Heaven, the Limitless Light Heaven, the Pure Radiance Heaven are proclaimed? Is it because of this karma that the Pure Heaven, Lesser Pure Heaven, Limitless Pure Heaven, Universal Pure Heaven, Vast Heaven, Lesser Vast Heaven, Limitless Vast Heaven, Vast Fruit Heaven, Non-Perceiving Heaven are proclaimed? Is it because of this karma that the Heaven of No Affliction, the Heaven of No Heat, the Heaven of Good Appearance, the Heaven of Good Vision, and the Highest Form Heaven are proclaimed? Is it because of this karma that the Infinite Space Realm, Infinite Consciousness Realm, Nothingness Realm, and Neither-Perception-Nor-Non-Perception Realm are proclaimed? Is it because of this karma that the Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, Great Bodhisattva, and Tathāgata, Arhat, Perfectly Enlightened One are proclaimed?
“World-Honored One, is it because of such karma that hell is proclaimed, because of such karma that the animal realm is proclaimed, because of such karma that the hungry ghost realm is proclaimed, because of such karma that the human realm is proclaimed, because of such karma that the assembly of the Four Great Kings is proclaimed, because of such karma that the Heaven of the Thirty-Three is proclaimed, because of such karma that the Yāma Heaven is proclaimed, because of such karma that the Tuṣita Heaven is proclaimed, because of such karma that the Heaven of Enjoying Transformations is proclaimed, because of such karma that the Heaven of Freely Enjoying Others’ Transformations is proclaimed, because of such karma that the Brahmā Assembly Heaven, Brahmā Attendants Heaven, Brahmā Council Heaven, and Great Brahmā Heaven are proclaimed; because of such karma that the Light Heaven, Lesser Light Heaven, Limitless Light Heaven, and Pure Radiance Heaven are proclaimed; because of such karma that the Pure Heaven, Lesser Pure Heaven, Limitless Pure Heaven, Universal Pure Heaven, Vast Heaven, Lesser Vast Heaven, Limitless Vast Heaven, Vast Fruit Heaven, and Non-Perceiving Heaven are proclaimed; because of such karma that the Heaven of No Affliction, Heaven of No Heat, Heaven of Good Appearance, Heaven of Good Vision, and Highest Form Heaven are proclaimed; because of such karma that the Infinite Space Realm, Infinite Consciousness Realm, Nothingness Realm, and Neither-Perception-Nor-Non-Perception Realm are proclaimed; because of such karma that the Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, Great Bodhisattva, and Tathāgata, Arhat, Perfectly Enlightened One are proclaimed?
“World-Honored One, the dharma of emptiness certainly has no function. Then how can it be said that through such dharma one is born in hell, through such dharma one is born among animals, through such dharma one is born in the hungry ghost realm, through such dharma one is born among humans, through such dharma one is born among the assembly of the Four Great Kings, through such dharma one is born in the Heaven of the Thirty-Three, through such dharma one is born in the Yāma Heaven, through such dharma one is born in the Tuṣita Heaven, through such dharma one is born in the Heaven of Enjoying Transformations, through such dharma one is born in the Heaven of Freely Enjoying Others’ Transformations, through such dharma one is born in the Brahmā Assembly Heaven, through such dharma one is born in the Brahmā Attendants Heaven, through such dharma one is born in the Brahmā Council Heaven, through such dharma one is born in the Great Brahmā Heaven, through such dharma one is born in the Light Heaven, through such dharma one is born in the Lesser Light Heaven, through such dharma one is born in the Limitless Light Heaven, through such dharma one is born in the Pure Radiance Heaven, through such dharma one is born in the Pure Heaven, through such dharma one is born in the Lesser Pure Heaven, through such dharma one is born in the Limitless Pure Heaven, through such dharma one is born in the Universal Pure Heaven, through such dharma one is born in the Vast Heaven, through such dharma one is born in the Lesser Vast Heaven, through such dharma one is born in the Limitless Vast Heaven, through such dharma one is born in the Vast Fruit Heaven, through such dharma one is born in the Non-Perceiving Heaven, through such dharma one is born in the Heaven of No Affliction, through such dharma one is born in the Heaven of No Heat, through such dharma one is born in the Heaven of Good Appearance, through such dharma one is born in the Heaven of Good Vision, through such dharma one is born in the Highest Form Heaven, through such dharma one is born in the Infinite Space Realm, through such dharma one is born in the Infinite Consciousness Realm, through such dharma one is born in the Nothingness Realm, through such dharma one is born in the Neither-Perception-Nor-Non-Perception Realm; through such dharma one attains the fruit of Stream-Enterer, through such dharma one attains the fruit of Once-Returner, through such dharma one attains the fruit of Non-Returner, through such dharma one attains the fruit of Arhat, through such dharma one attains the fruit of Pratyekabuddha, through such dharma one enters the stage of the Great Bodhisattva and practices the Bodhisattva path, through such dharma one becomes a Tathāgata, Arhat, Perfectly Enlightened One, causing sentient beings to be liberated from birth and death?”
The Buddha taught:
“Subhūti, it is so, it is so, just as you have said. Within the dharma of emptiness there cannot be proclaimed any other dharmas, no karma, no result, and no function.
“Subhūti, because ordinary foolish beings do not know the sacred Dharma and discipline, they do not understand clearly that all dharmas take emptiness as their own-nature. Again, through foolish delusion and inversion, they produce countless kinds of karma through body, speech, and mind. According to the differences in karma, they undergo various bodies. Based on the different categories of these bodies, there is a provisional designation of hell, animals, hungry ghosts, and humans; a provisional designation of the assembly of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Transformations; a provisional designation of the Brahmā Assembly Heaven, Brahmā Attendants Heaven, Brahmā Council Heaven, and Great Brahmā Heaven; a provisional designation of the Light Heaven, Lesser Light Heaven, Limitless Light Heaven, and Pure Radiance Heaven; a provisional designation of the Pure Heaven, Lesser Pure Heaven, Limitless Pure Heaven, Universal Pure Heaven, Vast Heaven, Lesser Vast Heaven, Limitless Vast Heaven, Vast Fruit Heaven, and Non-Perceiving Heaven; a provisional designation of the Heaven of No Affliction, Heaven of No Heat, Heaven of Good Appearance, Heaven of Good Vision, and Highest Form Heaven; a provisional designation of the Infinite Space Realm, Infinite Consciousness Realm, Nothingness Realm, and Neither-Perception-Nor-Non-Perception Realm.
“Subhūti, in order to save and rescue the many ordinary foolish beings who, because of foolish delusion and inversion, must endure suffering in birth and death, the distinctions of the sacred Dharma and Vinaya are proclaimed. Based on these distinctions, the Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, Great Bodhisattva, and Tathāgata, Arhat, Perfectly Enlightened One are proclaimed. Yet all dharmas take emptiness as their own-nature. Within the dharma of emptiness there truly is no other dharma, no karma, no result, and no function, because the dharma of emptiness is always without self-nature.
“Furthermore, Subhūti, as you have said, the dharma of emptiness certainly has no function. Then how can it be said that through such dharma one attains the fruit of Stream-Enterer, Once-Returner, Non-Returner, Arhat, and Pratyekabuddha; enters the stage of the Great Bodhisattva, practices the Bodhisattva path, attains the unsurpassed Enlightenment of the Tathāgata, Arhat, Perfectly Enlightened One, and causes sentient beings to be liberated from birth and death? Subhūti, what do you think? Are the paths that have been cultivated without self-nature? Are the fruits of Stream-Enterer, Once-Returner, Non-Returner, and Arhat without self-nature? Is the fruit of Pratyekabuddha without self-nature? Are all the paths cultivated by Great Bodhisattvas without self-nature? Is the unsurpassed Enlightenment of the Buddhas without self-nature?”
Subhūti replied:
“World-Honored One, all cultivated dharmas are without self-nature. The fruits of Stream-Enterer, Once-Returner, Non-Returner, and Arhat are also without self-nature. The entire path cultivated by Great Bodhisattvas is also without self-nature. The unsurpassed Enlightenment of the Buddhas is also without self-nature.”
The Buddha taught:
“Subhūti, what do you think? Can a dharma without self-nature attain a dharma without self-nature?”
Subhūti replied:
“No, World-Honored One. No, Well-Gone One.”
The Buddha taught:
“Subhūti, emptiness and the path of cultivation—all dharmas—are neither associated nor not associated, without form, without perception, without obstruction; they are only of one characteristic, namely the characteristic of emptiness. Foolish ordinary beings, because of delusion and inversion, falsely conceptualize within the dharma without characteristics and generate the notion that there are dharmas. They cling to the five aggregates; within impermanence they give rise to the notion of permanence, within suffering they give rise to the notion of happiness, within non-self they give rise to the notion of self, within impurity they give rise to the notion of purity, and within emptiness they cling to the existence of self-nature. For this reason, the Great Bodhisattvas practice Prajñāpāramitā, accomplish superior skillful means, and diligently rescue such kinds of sentient beings. They cause them to abandon inverted and false attachments, establish them through skillful means in the dharma without characteristics, cause them to diligently cultivate and study it, liberate them from birth and death, and enable them to realize the ultimate Nirvāṇa of eternal bliss.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, is there something truly real and not false in which foolish ordinary beings become attached, create karma, and because of this cause continue to wander through the realms of existence and are unable to escape the suffering of birth and death?”
The Buddha taught:
“Subhūti, there is not even the slightest thing, as small as the tip of a strand of hair, that can be called truly real and not false, in which foolish ordinary beings become attached and create karma, causing them through this cause to continue wandering through the destinies and be unable to escape the sufferings of birth and death. All of this is only inverted and false attachment.
“Subhūti, I will now explain this meaning extensively through a simile so that it may become clear. Those who possess wisdom, by means of the simile, will correctly understand the meaning that has been spoken.
“Subhūti, what do you think? When a person in a dream enjoys the five kinds of sensual pleasures, is there within that dream even a small portion of reality that can cause that person to enjoy sensual pleasures?”
Subhūti replied:
“World-Honored One, no. Well-Gone One, no. What a person sees in a dream is still not truly existent; how much less could there be a reality that can cause that person to enjoy the five kinds of sensual pleasures.”
The Buddha taught:
“Subhūti, what do you think? Are there any dharmas, whether worldly or supramundane, whether defiled or undefiled, whether conditioned or unconditioned, that are not like the events seen in a dream?”
Subhūti replied:
“World-Honored One, no. Well-Gone One, no. There is certainly no dharma, whether worldly or supramundane, whether defiled or undefiled, whether conditioned or unconditioned, that is not like the events seen in a dream.”
The Buddha taught:
“Subhūti, what do you think? Are there truly existing realms in a dream, within which there are events of coming and going through birth and death?”
Subhūti replied:
“World-Honored One, no. Well-Gone One, no.”
The Buddha taught:
“Subhūti, what do you think? In a dream, is there truly the cultivation of the path of Dharma, based upon which one cultivates, abandons defilements, and attains purity?”
Subhūti replied:
“World-Honored One, no. Well-Gone One, no. Why? World-Honored One, because the dharmas seen in a dream are completely unreal, neither the subject that designates nor the object designated. Even the cultivation of the path is nonexistent; how much less could there be, based upon such cultivation, the abandonment of defilements and attainment of purity?”