THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 396
Chapter 74: THE NATURE OF EMPTINESS AND SELF-NATURE (2)
The Buddha said:
“Subhūti, what do you think? Are the images appearing in a mirror real, such that one can rely on them to create karma, and because of the karma created, fall into hell, fall among animals, fall into the realm of hungry ghosts, or be born among the gods of the Four Great Kings up to the gods of Paranirmita-vaśavartin in the Desire Realm, or be born among the Brahma host gods up to the Akaniṣṭha gods in the Form Realm, or be born among the gods of the Infinite Space Realm up to the Neither Perception nor Non-Perception Realm in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! The images appearing in a mirror are entirely unreal. They only confuse innocent children; how could one rely on them to create various karmas, and then, because of the karma created, fall into evil paths or be born among gods or humans?”
The Buddha said:
“Subhūti, what do you think? Do these images truly practice the path of Dharma, and by relying on such practice attain freedom from defilement and achieve purity?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! Why? World-Honored One, because the images in a mirror are entirely unreal; they are neither the subject of designation nor the object of designation. Even the practice of the path of Dharma does not exist, much less relying on such practice to attain freedom from defilement and achieve purity!”
The Buddha said:
“Subhūti, what do you think? Are there any phenomena, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that are not like the images appearing in a mirror?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! There is certainly no phenomenon, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that is not like the images appearing in a mirror.”
The Buddha said:
“Subhūti, what do you think? Are the echoes arising from deep caves real, such that one can rely on them to create karma, and because of the karma created, fall into hell, fall among animals, fall into the realm of hungry ghosts, be born among humans, be born among the gods of the Four Great Kings up to the gods of Paranirmita-vaśavartin in the Desire Realm, or be born among the Brahma host gods up to the Akaniṣṭha gods in the Form Realm, or be born among the gods of the Infinite Space Realm up to the Neither Perception nor Non-Perception Realm in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! The echoes arising from deep caves are entirely unreal. They only confuse those with impaired hearing; how could one rely on them to create various karmas, and then, because of the karma created, fall into evil paths or be born among gods or humans?”
The Buddha said:
“Subhūti, what do you think? Do echoes truly have the practice of the path of Dharma, and by relying on such practice attain freedom from defilement and achieve purity?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! Why? World-Honored One, because echoes in deep caves are entirely unreal; they are neither the subject of designation nor the object of designation. Even the practice of the path does not exist, much less relying on such practice to attain freedom from defilement and achieve purity!”
The Buddha said:
“Subhūti, what do you think? Are there any phenomena, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that are not like the echoes arising from deep caves?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! There is certainly no phenomenon, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that is not like the echoes arising from deep caves.”
The Buddha said:
“Subhūti, what do you think? Is the appearance resembling water in a mirage real, such that one can rely on it to create karma, and because of the karma created, fall into hell, fall among animals, fall into the realm of hungry ghosts, be born among humans, be born among the gods of the Four Great Kings up to the gods of Paranirmita-vaśavartin in the Desire Realm, or be born among the Brahma host gods up to the Akaniṣṭha gods in the Form Realm, or be born among the gods of the Infinite Space Realm up to the Neither Perception nor Non-Perception Realm in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! The water appearing in a mirage is entirely unreal. It only confuses those with impaired vision; how could one rely on it to create various karmas, and then, because of the karma created, fall into evil paths or be born among gods or humans?”
The Buddha said:
“Subhūti, what do you think? Does the water in a mirage truly practice the path, and by relying on such practice attain freedom from defilement and achieve purity?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! Why? World-Honored One, because the water in a mirage is entirely unreal; it is neither the subject of designation nor the object of designation. Even practice does not exist, much less relying on such practice to attain freedom from defilement and achieve purity!”
The Buddha said:
“Subhūti, what do you think? Are there any phenomena, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that are not like the water appearing in a mirage?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! There is certainly no phenomenon, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that is not like the water appearing in a mirage.”
The Buddha said:
“Subhūti, what do you think? Are the forms appearing in reflected light real, such that one can rely on them to create karma, and because of the karma created, fall into hell, fall among animals, fall into the realm of hungry ghosts, be born among humans, be born among the gods of the Four Great Kings up to the gods of Paranirmita-vaśavartin in the Desire Realm, or be born among the Brahma host gods up to the Akaniṣṭha gods in the Form Realm, or be born among the gods of the Infinite Space Realm up to the Neither Perception nor Non-Perception Realm in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! The forms appearing in reflected light are entirely unreal. They only confuse those with impaired vision; how could one rely on them to create various karmas, and then, because of the karma created, fall into evil paths or be born among gods or humans?”
The Buddha said:
“Subhūti, what do you think? Do the appearances of forms in reflected light truly practice the path, and by relying on such practice attain freedom from defilement and achieve purity?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! Why? World-Honored One, because the forms appearing in reflected light are entirely unreal; they are neither the subject of designation nor the object of designation. Even practice does not exist, much less relying on such practice to attain freedom from defilement and achieve purity!”
The Buddha said:
“Subhūti, what do you think? Are there any phenomena, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that are not like the forms appearing in reflected light?”
Subhūti replied:
“World-Honored One, no! Well-Gone One, no! There is certainly no phenomenon, whether worldly or supramundane, tainted or untainted, conditioned or unconditioned, that is not like the forms appearing in reflected light.”
The Buddha taught:
“Subhūti, what do you think? When a magician creates the four kinds of armies—elephants, horses, chariots, and infantry—and countless other magical illusions, are those illusory elephants and so forth truly existent? Can one rely upon them to create karma, and through the karma created, either fall into hell, fall among animals, fall into the realm of hungry ghosts, be born in the human realm, be born among the Heaven of the Four Great Kings up to the Heaven of Freely Enjoying Others’ Creations in the Desire Realm, be born among the Brahmā hosts up to the Heaven of Ultimate Form in the Form Realm, or be born in the Heaven of Infinite Space up to the Heaven of Neither Perception nor Non-Perception in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Those illusory elephants, horses, and so forth are completely nonexistent. They merely delude foolish children. How could one rely upon them to create karma, and then through the karma created either fall into the evil paths or be born in the realms of gods and humans?”
The Buddha taught:
“Subhūti, what do you think? Do magical illusions possess genuine cultivation of the path, and by relying upon that cultivation can one attain freedom from defilements and achieve purity?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Why? World-Honored One, because those illusory elephants, horses, and so forth are completely nonexistent. They are neither the subject being described nor the object being described. Cultivation itself does not exist; how much less could one rely upon such cultivation to have freedom from defilements and attain purity?”
The Buddha taught:
“Subhūti, what do you think? Are there any phenomena—whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned—that are not like the elephants and so forth in magical illusions?”
Subhūti replied:
“World-Honored One, no! Sugata, no! There is certainly no phenomenon, whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned, that is not like the elephants and so forth in magical illusions!”
The Buddha taught:
“Subhūti, what do you think? The Buddha has manifested transformed bodies. Are these transformed bodies truly existent? Can one rely upon them to create karma, and through the karma created either fall into hell, fall among animals, fall into the realm of hungry ghosts, be born in the human realm, be born among the Heaven of the Four Great Kings up to the Heaven of Freely Enjoying Others’ Creations in the Desire Realm, be born among the Brahmā hosts up to the Heaven of Ultimate Form in the Form Realm, or be born in the Heaven of Infinite Space up to the Heaven of Neither Perception nor Non-Perception in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Since these transformed bodies are completely nonexistent, how could one rely upon them to create various karmas, and then through the karma created either fall into the evil paths or be born among gods and humans?”
The Buddha taught:
“Subhūti, what do you think? Do manifested bodies possess genuine cultivation of the path, and by relying upon that cultivation can one attain freedom from defilements and achieve purity?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Why? World-Honored One, because these transformed bodies are completely nonexistent. They are neither the subject being described nor the object being described. Cultivation itself does not exist; how much less could one rely upon such cultivation to have freedom from defilements and attain purity?”
The Buddha taught:
“Subhūti, what do you think? Are there any phenomena—whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned—that are not like transformed bodies?”
Subhūti replied:
“World-Honored One, no! Sugata, no! There is certainly no phenomenon, whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned, that is not like transformed bodies!”
The Buddha taught:
“Subhūti, what do you think? Are the things that appear in an illusory city truly existent? Can one rely upon them to create karma, and through the karma created either fall into hell, fall among animals, fall into the realm of hungry ghosts, be born in the human realm, be born among the Heaven of the Four Great Kings up to the Heaven of Freely Enjoying Others’ Creations in the Desire Realm, be born among the Brahmā hosts up to the Heaven of Ultimate Form in the Form Realm, or be born in the Heaven of Infinite Space up to the Heaven of Neither Perception nor Non-Perception in the Formless Realm?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Since the things appearing in an illusory city are completely nonexistent, how could one rely upon them to create various karmas, and then through the karma created either fall into the evil paths or be born among gods and humans?”
The Buddha taught:
“Subhūti, what do you think? Do the things appearing in an illusory city possess genuine cultivation of the path, and by relying upon that cultivation can one attain freedom from defilements and achieve purity?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Why? World-Honored One, because the things appearing in an illusory city are completely nonexistent. They are neither the subject being described nor the object being described. Cultivation itself does not exist; how much less could one rely upon such cultivation to have freedom from defilements and attain purity?”
The Buddha taught:
“Subhūti, what do you think? Are there any phenomena—whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned—that are not like the various things appearing in an illusory city?”
Subhūti replied:
“World-Honored One, no! Sugata, no! There is certainly no phenomenon, whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned, that is not like those various things appearing in an illusory city!”
The Buddha taught:
“Subhūti, what do you think? Within this, is there truly defilement and purity?”
Subhūti replied:
“World-Honored One, no! Sugata, no! Within this, there is absolutely no true existence of defilement and purity!”
The Buddha taught:
“Subhūti, since defilement and purity truly have no ownership or existence, therefore the causes and conditions of defilement and purity are also not truly existent. Why? Subhūti, because sentient beings cling to the self and what belongs to the self, and from this arise false conceptual discriminations, thinking that there are defilement and purity. It is not because they see reality that they consider there to be defilement and purity; rather, if they see reality, they know that there is no defilement and purity. Thus, there is likewise no defilement and purity.”
Chapter 75: THE YOGA OF ULTIMATE MEANING (1)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, things that are truly seen are neither defiled nor pure; things that are not truly seen are also neither defiled nor pure. Why is this? Because all dharmas take emptiness as their own nature.
World-Honored One, dharmas that are empty by nature are neither defiled nor pure; dharmas that have nature are also neither defiled nor pure. Dharmas that are empty by nature and those that have nature are likewise neither defiled nor pure.
World-Honored One, dharmas without self-nature are neither defiled nor pure; dharmas with inherent nature are also neither defiled nor pure; dharmas that are without self-nature and those with inherent nature are also neither defiled nor pure. Why is this? Because all dharmas take emptiness as their own nature.
World-Honored One, if this is so, then why does the Buddha sometimes say that there is a dharma of purity?”
The Buddha said:
“Subhūti, I say that the equal nature of all dharmas is the pure dharma.”
“World-Honored One, what is the equal nature of all dharmas?”
“Subhūti, the dharmas such as thusness, the dharma realm, the nature of dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the dharma of certainty, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm—whether the Tathāgata appears in the world or does not appear in the world, their nature and characteristics always remain abiding. This is called the equal nature of all dharmas. This equal nature is called the pure dharma. This is only spoken of as ‘pure’ in dependence upon conventional truth, and not based upon ultimate truth. Why? Because within the ultimate truth there is no discrimination, no conceptual proliferation; all paths of sound and words are completely extinguished.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas are like things seen in a dream, like reflections, like echoes, like mirages, like shadows of light, like illusions, like magically transformed bodies, like phantom cities—although they appear as if they exist, they do not truly exist—then why would a great Bodhisattva rely upon such unreal dharmas to arouse the aspiration for unsurpassed perfect enlightenment, making vows such as:
‘I will perfectly accomplish the perfection of generosity. I will perfectly accomplish the perfection of pure morality, patience, diligence, meditative concentration, wisdom, skillful means, sublime vows, powers, and knowledge. I will perfectly accomplish the four meditations. I will perfectly accomplish the four immeasurables and the four formless concentrations. I will perfectly accomplish the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
I will perfectly accomplish the liberation-door of emptiness. I will perfectly accomplish the liberation-door of signlessness and wishlessness. I will perfectly accomplish the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal spheres.
I will perfectly accomplish internal emptiness; I will perfectly accomplish external emptiness; emptiness of both inner and outer; emptiness of emptiness; great emptiness; emptiness of ultimate meaning; emptiness of the conditioned; emptiness of the unconditioned; ultimate emptiness; emptiness without boundary; emptiness of dispersion; emptiness of non-change; emptiness of inherent nature; emptiness of own characteristics; emptiness of common characteristics; emptiness of all dharmas; emptiness of what cannot be grasped; emptiness of nature; emptiness of self-nature; emptiness of the absence of self-nature.
I will perfectly accomplish thusness. I will perfectly accomplish the dharma realm, the nature of dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the dharma of certainty, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm.
I will perfectly accomplish the noble truth of suffering. I will perfectly accomplish the noble truths of origination, cessation, and the path. I will perfectly accomplish all dhāraṇī teachings. I will perfectly accomplish all samādhi teachings.
I will perfectly accomplish the stage of Extremely Joyful; I will perfectly accomplish the stage of Free from Defilement; the stage of Radiant Light; the stage of Blazing Wisdom; the stage of Extremely Difficult to Overcome; the stage of Manifestation; the stage of Far-Going; the stage of Immovability; the stage of Excellent Wisdom; the stage of Dharma Cloud.
I will perfectly accomplish the five kinds of eyes. I will perfectly accomplish the six supernatural powers. I will perfectly accomplish the ten powers of a Buddha. I will perfectly accomplish the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
I will perfectly accomplish the eloquence dhāraṇī. I will perfectly accomplish the dharma of never forgetting. I will perfectly accomplish the nature of always maintaining equanimity. I will perfectly accomplish omniscient wisdom. I will perfectly accomplish the wisdom of the aspects of the path and the wisdom of all aspects.
I will perfectly accomplish the thirty-two marks of a great being. I will perfectly accomplish the eighty subsidiary characteristics of excellence. I will generate immeasurable rays of light that spread throughout the limitless worlds in the ten directions. I will generate a single kind of wondrous sound that resounds throughout limitless worlds in the ten directions, and according to the minds, mental factors, and various inclinations of sentient beings, I will teach them various wondrous Dharma teachings, causing them to diligently practice and study, and attain all supreme benefits and happiness.’
The Buddha said:
“Subhūti, what do you think? Are not the things you have described like things seen in dreams, like reflections, like echoes, like mirages, like shadows of light, like illusions, like magically transformed bodies, like phantom cities?”
Subhūti replied:
“Yes, indeed, World-Honored One! Yes, indeed, Well-Gone One! World-Honored One, if all dharmas are like things seen in dreams… as fully described above… up to phantom cities, and are all nonexistent in reality, why would a great Bodhisattva, while practicing the perfection of wisdom, make the true statement:
‘I will perfectly accomplish all virtues and bring benefit, welfare, and supreme happiness to limitless sentient beings’?”
“World-Honored One, things seen in dreams… up to… things appearing in phantom cities cannot practice generosity, pure morality, patience, diligence, meditative concentration, wisdom, skillful means, vows, powers, and knowledge perfections, much less can they perfectly accomplish all other dharmas. The same applies in all such cases; they are all unreal!
World-Honored One, things seen in dreams… up to… things appearing in phantom cities cannot practice the four meditations, the four immeasurables, and the four formless concentrations, much less can they perfectly accomplish all other dharmas. The same applies in all such cases; they are all unreal!
World-Honored One, things seen in dreams… up to… things appearing in phantom cities cannot practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, much less can they perfectly accomplish all other dharmas. The same applies in all such cases; they are all unreal!”
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the Dharma-gate of Emptiness, Signlessness, and Wishlessness; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the eight Liberations, the eight Bases of Mastery, the nine successive concentrations, the ten Universal Fields; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice inner emptiness, outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice suchness, the Dharma-realm, Dharma-nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, true reality, the realm of space, the inconceivable realm; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the Noble Truth of suffering, accumulation, cessation, and the path; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice all Dharma-gates of dhāraṇī, all Dharma-gates of samādhi; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the stages of Extreme Joy, Leaving Defilement, Radiant Illumination, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the five kinds of eyes and the six supernatural powers; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen uncommon Buddha-dharmas; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the dhāraṇī of eloquence; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the Dharma of not forgetting and the nature of always relinquishing; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the wisdom of All-knowing Wisdom, the wisdom of the Path Aspect, and the wisdom of All-Aspects; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city are not able to practice the thirty-two marks of a Great Being and the eighty subsidiary characteristics; how much less can they perfect all the other dharmas. All other dharmas are the same, and are not real!
Venerable World-Honored One, things seen in dreams… up to the various things that appear in a magical city can accomplish all actions according to their wishes. All other dharmas are the same, and are not real!
The Buddha said:
Venerable Subhuti, indeed, indeed, just as you have said! Since phenomena are not truly existent, they cannot even practice Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñā, skillful means, skillful methods, wondrous aspirations, powers, and wisdom pāramitās; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the four meditative absorptions, the four immeasurables, and the four formless concentrations; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path; how much less could they become perfected! Since phenomena are not truly existent, they cannot even practice the liberation doors of Emptiness, Signlessness, and Wishlessness; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of phenomena, the abiding nature of phenomena, the ultimate reality, the realm of space, and the inconceivable realm; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the noble truths of suffering, origin, cessation, and path; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice all dhāraṇī gateways and all samādhi gateways; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the stages of Extremely Joyful, Stainless, Radiant, Flaming Wisdom, Extremely Difficult to Conquer, Manifest, Far-Going, Immovable, Excellent Wisdom, and Cloud of Dharma; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the five types of eyes and the six superknowledges; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the discriminating dhāraṇī; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the quality of not forgetting and the nature of constant equanimity; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even practice the thirty-two marks of a great being and the eighty subsidiary excellent characteristics; how much less could they attain their complete perfection! Since phenomena are not truly existent, they cannot even accomplish deeds according to their aspirations; since phenomena are not truly existent, they cannot attain the object they seek, the unsurpassed perfect enlightenment.
Furthermore, Subhuti, because Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñā, skillful means, skillful methods, wondrous aspirations, powers, and wisdom pāramitās are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the noble truths of suffering, origin, cessation, and path are not truly existent, there is no object to attain, the unsurpassed perfect enlightenment; because the four meditative absorptions, the four immeasurables, and the four formless concentrations are not truly existent, there is no object to attain, the unsurpassed perfect enlightenment; because the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because all dhāraṇī gateways and all samādhi gateways are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the liberation doors of Emptiness, Signlessness, and Wishlessness are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the stages of Extremely Joyful, Stainless, Radiant, Flaming Wisdom, Extremely Difficult to Conquer, Manifest, Far-Going, Immovable, Excellent Wisdom, and Cloud of Dharma are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the five types of eyes and the six superknowledges are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because the quality of not forgetting and the nature of constant equanimity are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment; because all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects are not truly existent, one cannot attain the object one seeks, the unsurpassed perfect enlightenment.
Subhuti, know that all such phenomena are creations of conceptual fabrications; phenomena created by conceptual fabrications cannot attain omniscience.
Furthermore, Subhuti, although such phenomena can be cited and brought forth in relation to the path of Bodhi, they cannot assist in relation to the result, because these phenomena neither arise, nor originate, nor possess true characteristics. Therefore, from the moment great Bodhisattvas first generate the mind of enlightenment, although they cultivate wholesome phenomena of body, speech, and mind—whether practicing Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñā pāramitā; or practicing the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path; or abiding in internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature; or abiding in the noble truths of suffering, origin, cessation, and path; or cultivating the four meditative absorptions, the four immeasurables, and the four formless concentrations; or cultivating the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases; or cultivating all dhāraṇī gateways and all samādhi gateways; or cultivating the liberation doors of Emptiness, Signlessness, and Wishlessness; or cultivating the ten stages of Bodhisattvas; or cultivating the five types of eyes and the six superknowledges; or cultivating the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; or cultivating the quality of not forgetting and the nature of constant equanimity; or cultivating all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects—they know all these, just as things seen in dreams, like reflections, echoes, mirages, shadows of light, illusions, magical creations, transformed bodies, and phantom cities, are not truly existent.
Furthermore, Subhuti, although such phenomena are not truly existent, if they are not perfected, they definitely cannot bring about the accomplishment of sentient beings, the purification of Buddha-fields, or the attainment of unsurpassed perfect enlightenment. If great Bodhisattvas do not perfectly accomplish Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā pāramitās, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the noble truths of suffering, origin, cessation, and path, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the four meditative absorptions, the four immeasurables, and the four formless concentrations, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish all dhāraṇī gateways and all samādhi gateways, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the liberation doors of Emptiness, Signlessness, and Wishlessness, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the ten stages of Bodhisattvas, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the five types of eyes and the six superknowledges, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the thirty-two marks of a great being and the eighty subsidiary excellent characteristics, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish the quality of not forgetting and the nature of constant equanimity, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment; if they do not perfectly accomplish all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects, they definitely cannot bring about the accomplishment of sentient beings, purify Buddha-fields, or attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, when those great Bodhisattvas practice Prajñā pāramitā, whatever wholesome phenomena they practice, they know truly that they are like things seen in dreams, like reflections, echoes, mirages, shadows of light, illusions, magical creations, transformed bodies, and phantom cities. That is, when practicing Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā pāramitā, they know truly that they are like things seen in dreams up to phantom cities; if they practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path, they know truly that they are like things seen in dreams up to phantom cities; if they abide in internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature, they know truly that they are like things seen in dreams up to phantom cities; if they abide in the noble truths of suffering, origin, cessation, and path, they know truly that they are like things seen in dreams up to phantom cities; if they practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, they know truly that they are like things seen in dreams up to phantom cities; if they practice the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases, they know truly that they are like things seen in dreams up to phantom cities; if they practice all dhāraṇī gateways and all samādhi gateways, they know truly that they are like things seen in dreams up to phantom cities; if they practice the liberation doors of Emptiness, Signlessness, and Wishlessness, they know truly that they are like things seen in dreams up to phantom cities; if they practice the ten stages of Bodhisattvas, they know truly that they are like things seen in dreams up to phantom cities; if they practice the five types of eyes and the six superknowledges, they know truly that they are like things seen in dreams up to phantom cities; if they practice the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they know truly that they are like things seen in dreams up to phantom cities; if they practice the thirty-two marks of a great being and the eighty subsidiary excellent characteristics, they know truly that they are like things seen in dreams up to phantom cities; if they practice the quality of not forgetting and the nature of constant equanimity, they know truly that they are like things seen in dreams up to phantom cities; if they practice all-knowing wisdom, wisdom of the aspects of the path, and wisdom of all aspects, they know truly that they are like things seen in dreams up to phantom cities; if sentient beings purify Buddha-fields and aspire to unsurpassed perfect enlightenment, they know truly that they are like things seen in dreams up to phantom cities; and they also truly know the various activities of the minds of sentient beings, as things in dreams… up to phantom cities.
Furthermore, Subhuti, when those great Bodhisattvas practice Prajñā pāramitā, regarding all phenomena they do not grasp them as existing, nor grasp them as nonexistent. If, through such non-grasping, they attain omniscient wisdom, they also know those phenomena to be like things seen in dreams, like reflections, echoes, mirages, shadows of light, illusions, magical creations, transformed bodies, and phantom cities. Regarding those phenomena, they do not grasp them as existing, nor grasp them as nonexistent. Why? Because Giving pāramitā cannot be grasped; because Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā pāramitā also cannot be grasped; because the four foundations of mindfulness cannot be grasped; because the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path also cannot be grasped; because internal emptiness cannot be grasped; because external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature also cannot be grasped; because the noble truth of suffering cannot be grasped; because the noble truths of origin, cessation, and path also cannot be grasped; because the four meditative absorptions cannot be grasped; because the four immeasurables and the four formless concentrations also cannot be grasped; because the eight liberations cannot be grasped; because the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases also cannot be grasped; because all dhāraṇī gateways cannot be grasped; because all samādhi gateways also cannot be grasped; because the liberation door of Emptiness cannot be grasped; because the liberation doors of Signlessness and Wishlessness also cannot be grasped; because the stage of Extremely Joyful cannot be grasped; because the stages of Stainless, Radiant, Flaming Wisdom, Extremely Difficult to Conquer, Manifest, Far-Going, Immovable, Excellent Wisdom, and Cloud of Dharma also cannot be grasped; because the five types of eyes cannot be grasped; because the six superknowledges also cannot be grasped; because the Buddha’s ten powers cannot be grasped; because the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha also cannot be grasped; because the quality of not forgetting cannot be grasped; because the nature of constant equanimity also cannot be grasped; because omniscient wisdom cannot be grasped; because wisdom of the aspects of the path and wisdom of all aspects also cannot be grasped; because worldly phenomena cannot be grasped; because supramundane phenomena also cannot be grasped; because contaminated phenomena cannot be grasped; because uncontaminated phenomena also cannot be grasped; because conditioned phenomena cannot be grasped; because unconditioned phenomena also cannot be grasped. That great Bodhisattva, knowing clearly that all phenomena cannot be grasped, will certainly proceed toward unsurpassed perfect enlightenment. Why? Because all phenomena cannot be grasped, are completely nonexistent in reality, like things seen in dreams, like reflections, echoes, mirages, shadows of light, illusions, magical creations, transformed bodies, and phantom cities; such phenomena cannot be grasped. One cannot attain phenomena that cannot be grasped, yet sentient beings do not know or see such phenomena. That great Bodhisattva, in order to liberate sentient beings, seeks to attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, from the moment that great Bodhisattva first generates the mind of enlightenment, in order to bring benefit and happiness to sentient beings, he practices Giving pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he practices Pure Discipline pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he practices Patience pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he practices Diligence pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he practices Meditative Absorption pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he practices Prajñā pāramitā—not for his own body, not for anything else; because he wishes to bring benefit and happiness to sentient beings, he seeks unsurpassed perfect enlightenment—not for his own body, not for anything else.
Furthermore, Subhuti, when that great Bodhisattva practices Prajñā pāramitā, he sees that ignorant ordinary beings, regarding what is not self, conceive the idea of self; regarding what is not a sentient being, life continuum, capacity for arising, nourishment, growth, transmigrating agent, mind-born, child, doer, one who causes others to act, creator of karma, one who causes others to create karma, experiencer of karmic results, one who causes others to experience karmic results, knower, one who causes others to know, seer, and one who causes others to see. Having seen such things, that great Bodhisattva feels immense compassion, uses skillful means to teach them, causes them to abandon inverted attachments and false conceptualizations, and places them securely in the signless realm of immortality. Abiding in that realm, they do not generate thoughts of self, up to thoughts of attachment to the ability to cause others to see. At that time, all forms of agitation, scatteredness, conceptual proliferation, and discursive elaboration no longer arise; the mind fully abides in a pure, tranquil realm, peaceful and free from conceptual elaboration.
Subhuti, through this skillful means, that great Bodhisattva practices Prajñā pāramitā; he himself has no attachment toward phenomena and is also able to teach others to have no attachment toward phenomena. This relies upon conventional truth and does not rely upon ultimate meaning.
At that time, the venerable Subhuti said to the Buddha:
“World-Honored One, when the Buddha attains unsurpassed perfect enlightenment, is the Dharma of the Buddha that is attained called attained based on conventional truth or based on ultimate meaning?”
The Buddha said:
“Subhuti, when the Buddha attains unsurpassed perfect enlightenment, the Dharma of the Buddha that is attained is said to be attained based on conventional truth, not based on ultimate meaning. If based on ultimate meaning, the one who attains and the object attained cannot be grasped. Why? Subhuti, because if one says that this person attains such a Dharma, that is an attainment, and an attainment involves grasping two aspects; grasping two aspects cannot attain the fruit, nor is there any direct realization.”
Venerable Subhuti again said to the Buddha:
“World-Honored One, if grasping two aspects cannot attain the fruit and cannot have direct realization, then can grasping non-duality attain the fruit and have direct realization?”
The Buddha said:
“Subhuti, grasping duality cannot attain the fruit and cannot have direct realization, and grasping non-duality is also the same. If non-duality, without grasping even non-duality, is attainment of the fruit, then it is also called direct realization. Why? Subhuti, because if one grasps that through something one can attain the fruit and have direct realization, and grasps that through something one cannot attain the fruit and cannot have direct realization, both are conceptual elaborations. Within the equality of all phenomena, there are no conceptual elaborations. Only when free from conceptual elaborations can it be called the equality of all phenomena.”
Venerable Subhuti again said to the Buddha:
“World-Honored One, if all phenomena take emptiness as their own nature, what then is called the equality of phenomena?”
The Buddha said:
“Subhuti, if there is complete emptiness there, and there is no nature, and it cannot even be called equality, then this is called the equality of phenomena.
Subhuti, know that the equality of phenomena is inexpressible. Since the equality of phenomena cannot be known, there is no phenomenon that can be attained; apart from all phenomena, there is also no equality.
Subhuti, know that the equality of phenomena cannot be practiced by ordinary beings or by noble ones, because it is not within their realm.”
Venerable Subhuti again said to the Buddha:
“World-Honored One, is the equality of phenomena also not within the realm of the Buddha’s activity?”
The Buddha said:
“Subhuti, the equality of phenomena is not within the realm of activity of the noble ones. The Faith-Follower, the Dharma-Follower, the Eighth Person, the Stream-Enterer, the Once-Returner, the Non-Returner, the Arhat, the Solitary Realizer, the Great Bodhisattva, and the Thus-Gone One, Worthy One, Perfectly Enlightened One are all unable to take the equality of phenomena as the realm of their activity.”
Venerable Subhuti again said to the Buddha:
“World-Honored One, all Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones are sovereign over all phenomena. If the equality of phenomena were different from the Buddha, then one could say that this equality is the realm of the Buddha’s activity. But since the equality of phenomena is not different from the Buddha, how can it be said that the Buddha acts according to that realm?”
“Subhuti, know that the equality of phenomena of ordinary beings, the equality of phenomena of Faith-Followers, the equality of phenomena of Dharma-Followers, the equality of phenomena of Eighth Persons, the equality of phenomena of Stream-Enterers, the equality of phenomena of Once-Returners, the equality of phenomena of Non-Returners, the equality of phenomena of Arhats, the equality of phenomena of Solitary Realizers, the equality of phenomena of Great Bodhisattvas, and the equality of phenomena of Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones are all of one characteristic: the characteristic of emptiness, one equality without duality or difference. Therefore, one cannot say, ‘This is the equality of phenomena of ordinary beings’… up to ‘This is the equality of phenomena of Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones.’ Within this one equality of phenomena, the various equalities cannot be grasped; within it, the distinguishing characteristics of ordinary beings and noble beings also cannot be grasped.”