THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 447
Chapter 52: SUCHNESS (2)
At that time, the gods of the Desire Realm and the Form Realm again addressed the Buddha:
“World-Honored One, the Elder Subhūti is truly a disciple of the Buddha, born from the Tathāgata. Why? Because the Elder Subhūti has expounded that all dharmas are in accordance with emptiness.”
The Venerable Subhūti said to the gods of the Desire Realm and Form Realm:
“诸位天 gods, you say that I, Subhūti, am a true disciple of the Buddha, born from the Tathāgata. How is Subhūti born from the Tathāgata? It means that the suchness of the Tathāgata gives rise. Why? Because the suchness of the Tathāgata neither comes nor goes. The suchness of Subhūti also neither comes nor goes; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is the suchness of all dharmas. The suchness of all dharmas is the suchness of the Tathāgata. Such suchness does not possess the nature of suchness, nor is it without the nature of suchness. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata always takes abiding as its characteristic. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata neither changes nor discriminates, and universally operates throughout all dharmas. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is unobstructed, and the suchness of all dharmas is also unobstructed. Whether it is the suchness of the Tathāgata or the suchness of all dharmas, both are the same single body of suchness, without two, without distinction, without creation, without action. Such suchness is the characteristic of eternally abiding suchness, without time, and is not a characteristic of suchness; because the characteristic of eternally abiding suchness is without time and is not a characteristic of suchness, therefore there is no two and no difference. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata, in all places, does not remember, does not think, and does not discriminate. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata does not change and cannot be grasped. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is not separate from the suchness of all dharmas. The suchness of all dharmas is not separate from the suchness of the Tathāgata. Such suchness is the characteristic of eternally abiding suchness, without time, and is not a characteristic of suchness. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata. Although it is said “born from,” there is no place from which to be born, because the suchness of Subhūti is not different from the Buddha.
The suchness of the Tathāgata is not past, not future, and not present. The suchness of all dharmas is also not past, not future, and not present. The suchness of Subhūti is likewise so; therefore it is said that Subhūti is born from the Tathāgata.
The suchness of the past is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the past. The suchness of the future is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the future. The suchness of the present is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the present. Whether it is the suchness of the past, the suchness of the future, the suchness of the present, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of form is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of form. The suchness of feeling, perception, formations, and consciousness is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of feeling, perception, formations, and consciousness. Whether it is the suchness of form, the suchness of feeling, perception, formations, and consciousness, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the eye sense-base is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eye sense-base. The suchness of the ear, nose, tongue, body, and mind sense-bases is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eye, ear, nose, tongue, body, and mind sense-bases. Whether it is the suchness of the eye sense-base, the suchness of the ear, nose, tongue, body, and mind sense-bases, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the form sense-object is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the form sense-object. The suchness of sound, smell, taste, touch, and dharma sense-objects is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of sound, smell, taste, touch, and dharma sense-objects. Whether it is the suchness of form sense-objects, the suchness of sound, smell, taste, touch, and dharma sense-objects, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the eye realm is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eye realm. The suchness of the ear, nose, tongue, body, and mind realms is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the ear, nose, tongue, body, and mind realms. Whether it is the suchness of the eye realm, the suchness of the ear, nose, tongue, body, and mind realms, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the form realm is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the form realm. The suchness of sound, smell, taste, touch, and dharma realms is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of sound, smell, taste, touch, and dharma realms. Whether it is the suchness of the form realm, the suchness of sound, smell, taste, touch, and dharma realms, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the eye consciousness realm is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eye consciousness realm. The suchness of the ear, nose, tongue, body, and mind consciousness realms is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the ear, nose, tongue, body, and mind consciousness realms. Whether it is the suchness of the eye consciousness realm, the suchness of the ear, nose, tongue, body, and mind consciousness realms, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of eye-contact is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of eye-contact. The suchness of ear, nose, tongue, body, and mind contact is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of ear, nose, tongue, body, and mind contact. Whether it is the suchness of eye-contact, the suchness of ear, nose, tongue, body, and mind contact, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the feelings arising conditioned by eye-contact is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the feelings arising conditioned by eye-contact. The suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact. Whether it is the suchness of feelings arising conditioned by eye-contact, the suchness of feelings arising conditioned by ear, nose, tongue, body, and mind contact, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of self is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of self. The suchness of sentient beings, the life continuum, arising, nourishment, growth, the one who undergoes transmigration, mind-born, child, creation, reception, knowing, and seeing is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of sentient beings up to the suchness of seeing. Whether it is the suchness of self, the suchness of sentient beings up to the suchness of seeing, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the perfection of generosity is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the perfection of generosity. The suchness of pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of pure morality up to Prajñāpāramitā. Whether it is the suchness of the perfection of generosity, the suchness of pure morality up to Prajñāpāramitā, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the emptiness of inner dharmas is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the emptiness of inner dharmas. The suchness of the emptiness of outer dharmas, the emptiness of both inner and outer, the emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersed and unchanging nature, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness in all dharmas, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the non-nature of self-nature are the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the emptiness of outer dharmas up to the emptiness of the non-nature of self-nature. Whether it is the suchness of the emptiness of inner dharmas, the suchness of the emptiness of outer dharmas up to the emptiness of the non-nature of self-nature, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of suchness is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of suchness. The suchness of the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the established dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the dharma realm up to the inconceivable realm. Whether it is the suchness of suchness, the suchness of the dharma realm up to the inconceivable realm, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the truth of suffering is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the truth of suffering. The suchness of the truths of origination, cessation, and the path is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the truths of origination, cessation, and the path. Whether it is the suchness of the truth of suffering, the suchness of the truths of origination, cessation, and the path, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the four foundations of mindfulness is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the four foundations of mindfulness. The suchness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and the eightfold noble path is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the four right efforts up to the eightfold noble path. Whether it is the suchness of the four foundations of mindfulness, the suchness of the four right efforts up to the eightfold noble path, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the four meditative absorptions is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the four meditative absorptions. The suchness of the four immeasurables and the four formless concentrations is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the four immeasurables and the four formless concentrations. Whether it is the suchness of the four meditative absorptions, the suchness of the four immeasurables and four formless concentrations, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the eight liberations is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eight liberations. The suchness of the eight stages of mastery, nine sequential concentrations, and ten universal bases is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eight stages of mastery, nine sequential concentrations, and ten universal bases. Whether it is the suchness of the eight liberations, the suchness of the eight stages of mastery, nine sequential concentrations, and ten universal bases, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the emptiness liberation door is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the emptiness liberation door. The suchness of the signless and wishless liberation doors is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the signless and wishless liberation doors. Whether it is the suchness of the emptiness liberation door, the suchness of the signless and wishless liberation doors, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the ten stages of the three vehicles is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the ten stages of the three vehicles. The suchness of the ten stages of bodhisattvas is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the ten stages of bodhisattvas. Whether it is the suchness of the ten stages of the three vehicles, the suchness of the ten stages of bodhisattvas, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the five kinds of eyes is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the five kinds of eyes. The suchness of the six supernatural powers is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the six supernatural powers. Whether it is the suchness of the five kinds of eyes, the suchness of the six supernatural powers, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the ten powers of the Buddha is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the ten powers of the Buddha. The suchness of the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the four fearlessnesses up to the eighteen exclusive Buddha qualities. Whether it is the suchness of the ten powers of the Buddha, the suchness of the four fearlessnesses up to the eighteen exclusive Buddha qualities, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the thirty-two marks of a Great Being is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the thirty-two marks of a Great Being. The suchness of the eighty minor excellent characteristics is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the eighty excellent characteristics. Whether it is the suchness of the thirty-two marks of a Great Being, the suchness of the eighty excellent characteristics, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the dharma of non-forgetfulness is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the dharma of non-forgetfulness. The suchness of the nature of always abiding in equanimity is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the nature of always abiding in equanimity. Whether it is the suchness of the dharma of non-forgetfulness, the suchness of the nature of always abiding in equanimity, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of all dhāraṇī dharma doors is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of all dhāraṇī dharma doors. The suchness of all samādhi dharma doors is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of all samādhi dharma doors. Whether it is the suchness of all dhāraṇī dharma doors, the suchness of all samādhi dharma doors, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of the fruit of stream-entry is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the fruit of stream-entry. The suchness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddha enlightenment is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the fruits of once-returning up to pratyekabuddha enlightenment. Whether it is the suchness of the fruit of stream-entry, the suchness of the fruits of once-returning up to pratyekabuddha enlightenment, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The suchness of all practices of great bodhisattvas is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of all practices of great bodhisattvas. The suchness of the unsurpassed perfect enlightenment of all Buddhas is the suchness of the Tathāgata; the suchness of the Tathāgata is the suchness of the unsurpassed perfect enlightenment of all Buddhas. Whether it is the suchness of all practices of great bodhisattvas, the suchness of the unsurpassed perfect enlightenment of all Buddhas, or the suchness of the Tathāgata, all are the same single body of suchness, without two, without difference.
The true suchness of the wisdom of all-knowing is the true suchness of the Tathāgata; the true suchness of the Tathāgata is the true suchness of the wisdom of all-knowing; the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects is the true suchness of the Tathāgata; the true suchness of the Tathāgata is the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects. Whether it is the true suchness of the wisdom of all-knowing, or the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects, or the true suchness of the Tathāgata, all are of the same single essence of true suchness, without two, without difference.
Celestial beings, you should know that the great Bodhisattvas who are realizing the true suchness of all dharmas in this way are called the Tathāgata, the Worthy One, the Perfectly Enlightened One. I have deeply believed and understood the true suchness of all dharmas in this way; therefore, I say that Good Present has arisen from the Tathāgata.
While Venerable Good Present was expounding the characteristics of suchness in this way, in this trichiliocosm, the great mountains of the earth moved in six ways: rising in the east and sinking in the west, rising in the west and sinking in the east, rising in the south and sinking in the north, rising in the north and sinking in the south, rising in the middle and sinking at the sides, rising at the sides and sinking in the middle.
At that time, the celestial beings of the Desire Realm and Form Realm again scattered powdered sandalwood incense, powdered agarwood incense, powdered tamāla incense from the heavens, together with various blue lotuses, red lotuses, white lotuses, and yellow lotuses, upon the Tathāgata and Good Present. Afterwards, they all addressed the Buddha:
“World-Honored One, this is truly unprecedented! Because of suchness, the Venerable Good Present has arisen from the Tathāgata.”
At that time, Elder Good Present said to the devas:
“Devas, you should know that I, Good Present, did not arise from the Tathāgata because of form; I did not arise from the Tathāgata because of the true suchness of form; I did not arise from the Tathāgata apart from form; I did not arise from the Tathāgata apart from the true suchness of form. I did not arise from the Tathāgata because of feeling, perception, formations, and consciousness; I did not arise from the Tathāgata because of the true suchness of feeling, perception, formations, and consciousness; I did not arise from the Tathāgata apart from feeling, perception, formations, and consciousness; I did not arise from the Tathāgata apart from the true suchness of feeling, perception, formations, and consciousness.
“Likewise, up to the point that I did not arise from the Tathāgata because of the wisdom of all-knowing; I did not arise from the Tathāgata because of the true suchness of the wisdom of all-knowing; I did not arise from the Tathāgata apart from the wisdom of all-knowing; I did not arise from the Tathāgata apart from the true suchness of the wisdom of all-knowing. I did not arise from the Tathāgata because of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects; I did not arise from the Tathāgata because of the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects; I did not arise from the Tathāgata apart from the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects; I did not arise from the Tathāgata apart from the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects.
“I did not arise from the Tathāgata because of conditioned phenomena; I did not arise from the Tathāgata because of the true suchness of conditioned phenomena; I did not arise from the Tathāgata apart from conditioned phenomena; I did not arise from the Tathāgata apart from the true suchness of conditioned phenomena. I did not arise from the Tathāgata because of the unconditioned; I did not arise from the Tathāgata because of the true suchness of the unconditioned; I did not arise from the Tathāgata apart from the unconditioned; I did not arise from the Tathāgata apart from the true suchness of the unconditioned.
“Why? Devas, because all these dharmas are nonexistent; whatever is said to arise from them, or the place of arising, or that by which it arises, or the time and place according to which it arises—none of these can be apprehended.”
At that time, Venerable Śāriputra addressed the Buddha:
“World-Honored One, the true suchness of the dharmadhātu, the dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are all extremely profound. That is to say, within them, form cannot be apprehended, and the true suchness of form also cannot be apprehended. Why? Because within them, even form itself cannot be apprehended; how much less could there be the true suchness of form that can be apprehended. Within them, feeling, perception, formations, and consciousness cannot be apprehended; the true suchness of feeling, perception, formations, and consciousness also cannot be apprehended. Why? Because within them, even feeling, perception, formations, and consciousness cannot be apprehended; how much less could there be the true suchness of feeling, perception, formations, and consciousness that can be apprehended.
“Likewise, up to the point that the wisdom of all-knowing cannot be apprehended; the true suchness of the wisdom of all-knowing also cannot be apprehended. Why? Because within them, even the wisdom of all-knowing cannot be apprehended; how much less could there be the true suchness of the wisdom of all-knowing that can be apprehended. Within them, the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects cannot be apprehended; the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects also cannot be apprehended. Why? Because within them, even the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects cannot be apprehended; how much less could there be the true suchness of the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects that can be apprehended.”
The Buddha said:
“Śāriputra, it is so, it is so, just as you have said! The true suchness of all dharmas, up to the inconceivable realm, is extremely profound. That is to say, within them, form cannot be apprehended, and the true suchness of form also cannot be apprehended. Why? Because within them, even form cannot be apprehended; how much less could there be the true suchness of form that can be apprehended. Likewise, up to the point that the wisdom of the knowledge of all aspects cannot be apprehended, and the true suchness of the wisdom of the knowledge of all aspects also cannot be apprehended. Why? Because within them, even the wisdom of the knowledge of all aspects cannot be apprehended; how much less could there be the true suchness of the wisdom of the knowledge of all aspects that can be apprehended.”
When the Buddha was teaching the characteristics of suchness in this way, two hundred monks exhausted all outflows, their minds were liberated, and they became arhats. Five hundred nuns separated from dust and defilement and, among all dharmas, gave rise to the pure Dharma-eye. Five thousand Bodhisattvas in the realms of gods and humans attained the patience with the non-arising of dharmas. Six thousand Bodhisattvas exhausted all outflows, their minds were liberated, and they became arhats.
At that time, the Buddha said to Venerable Śāriputra:
“Now among this assembly there are six thousand Bodhisattvas who in the past have approached and made offerings to five hundred Buddhas. At the place of each Buddha, they made great vows, rightly believed and left the household life. Although they practiced giving, pure morality, patience, diligence, and meditative concentration, they did not uphold the perfection of wisdom, they departed from skillful means, gave rise to different thoughts, and practiced different conduct.
“When practicing giving, they thought: ‘This is giving, this is the thing given, this is the recipient, I practice giving.’
“When practicing pure morality, they thought: ‘This is pure morality, this is the action of wrongdoing, this is the object to be guarded, I constantly uphold precepts.’
“When practicing patience, they thought: ‘This is patience, this is the obstacle to patience, this is the object of patience, I practice patience.’
“When practicing diligence, they thought: ‘This is diligence, this is laziness, this is what should be done, I constantly practice diligence.’
“When practicing meditative concentration, they thought: ‘This is meditation, this is distraction, this is what should be cultivated, I constantly cultivate concentration.’
“They did not uphold the perfection of wisdom, they departed from skillful means, and relying on different thoughts they practiced giving, pure morality, patience, diligence, and meditative concentration in a different way. Because of different thoughts and different conduct, they did not attain the fruit of the Bodhisattva’s non-differentiated conceptualization, and lost the fruit of the Bodhisattva’s non-differentiated practice. Therefore, they were unable to enter the Bodhisattva stage of rightness in separation from arising. Because they could not enter the Bodhisattva stage of rightness in separation from arising, they attained the fruit of stream-entry and gradually reached the fruit of arhatship.
“Therefore, Śāriputra, any great Bodhisattva who, although possessing the Bodhi path and the three liberation doors of emptiness, signlessness, and wishlessness, does not uphold the perfection of wisdom and departs from skillful means will realize only ultimate reality and fall into the fruit of the Śrāvaka or Pratyekabuddha.”
Venerable Śāriputra again addressed the Buddha:
“World-Honored One, for what reason do those on the Śrāvaka vehicle or Pratyekabuddha vehicle who practice emptiness, signlessness, and wishlessness, but do not uphold the perfection of wisdom and depart from skillful means, only realize ultimate reality and fall into the fruit of the Śrāvaka or Pratyekabuddha? And for what reason do those on the Bodhisattva vehicle who practice emptiness, signlessness, and wishlessness, uphold the perfection of wisdom, and rely on skillful means, although realizing ultimate reality, attain the unsurpassed supreme enlightenment?”
The Buddha said:
“Śāriputra, those on the Śrāvaka vehicle or Pratyekabuddha vehicle who depart from the mind of omniscient wisdom, do not uphold the perfection of wisdom, and cultivate the dharmas of emptiness, signlessness, and wishlessness without skillful means, therefore only realize ultimate reality and fall into the fruit of the Śrāvaka or Pratyekabuddha.
“Those on the Bodhisattva vehicle who do not depart from the mind of omniscient wisdom, uphold the perfection of wisdom, possess skillful means, and cultivate the dharmas of emptiness, signlessness, and wishlessness with great compassion as their foremost thought, although realizing ultimate reality, enter the Bodhisattva stage of rightness in separation from arising and attain unsurpassed supreme enlightenment.
“Śāriputra, it is like a bird whose body is one hundred yojanas long, or two hundred, or three hundred yojanas long, but which has no wings. From the Heaven of the Thirty-Three, this bird casts itself down and falls toward Jambudvīpa. While falling halfway, it thinks: ‘I wish to return to the Heaven of the Thirty-Three.’
“Śāriputra, what do you think? Can this bird return to the Heaven of the Thirty-Three?”
Śāriputra replied:
“World-Honored One, it cannot! Well-Gone One, it cannot!”
The Buddha said:
“Śāriputra, while falling halfway, this bird again wishes to reach Jambudvīpa without its body being harmed. Śāriputra, what do you think? Will this bird’s wish be fulfilled?”
Śāriputra replied:
“World-Honored One, it will not! Well-Gone One, it will not! When this bird reaches Jambudvīpa, its body will certainly be harmed; it will either lose its life or suffer pain close to death. Why? Because this bird’s body is large and it falls from a great height without wings.”
The Buddha said:
“Śāriputra, it is so, it is so, just as you have said! Śāriputra, those on the Bodhisattva vehicle are likewise. Although they pass through immeasurable and innumerable great kalpas diligently practicing giving, pure morality, patience, diligence, and meditative concentration, and also cultivate wisdom seeking unsurpassed supreme enlightenment, if they do not uphold the perfection of wisdom, depart from skillful means, and cultivate the dharmas of emptiness, signlessness, and wishlessness, they will only realize ultimate reality and fall into the fruit of the Śrāvaka or Pratyekabuddha.
“Why? Śāriputra, these Bodhisattvas on the Bodhisattva vehicle have departed from the mind of omniscient wisdom. Although they pass through immeasurable and innumerable great kalpas diligently practicing giving, pure morality, patience, diligence, and meditative concentration, and also cultivate the perfection of wisdom, if they do not uphold the perfection of wisdom and depart from skillful means, they will fall into the fruit of the Śrāvaka or Pratyekabuddha.
“Śāriputra, these Bodhisattvas on the Bodhisattva vehicle, although they recollect the past, future, and present Buddhas, the World-Honored Ones, who possess accumulations of morality, concentration, wisdom, liberation, and knowledge and vision of liberation, and respectfully honor, make offerings, and practice accordingly, because they cling to characteristics within these, they do not understand correctly the merits of the complete accumulations of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Because these great Bodhisattvas do not correctly understand the merits of the Buddha, although they hear the unsurpassed perfect enlightenment path and hear the teachings of emptiness, signlessness, and wishlessness, they continue relying on what they hear and cling to characteristics. Having clung to characteristics, they dedicate them toward unsurpassed supreme enlightenment.
“Although these Bodhisattvas on the Bodhisattva vehicle make such dedications, they do not attain unsurpassed supreme enlightenment, but fall into the fruit of the Śrāvaka or Pratyekabuddha. Why? Śāriputra, because these Bodhisattvas on the Bodhisattva vehicle do not uphold the perfection of wisdom and depart from skillful means, although they dedicate the roots of virtue they have cultivated toward unsurpassed supreme enlightenment, they still fall into the fruit of the Śrāvaka or Pratyekabuddha.
“Furthermore, Śāriputra, there are those on the Bodhisattva vehicle who from the moment they first arouse the mind do not depart from the mind of omniscient wisdom, with great compassion as foremost, diligently practice giving, pure morality, patience, diligence, and meditative concentration, cultivate sublime wisdom, uphold the perfection of wisdom, and do not depart from skillful means. They still recollect the accumulations of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the past, future, and present Buddhas, the World-Honored Ones, yet they do not cling to characteristics. They still cultivate the liberation doors of emptiness, signlessness, and wishlessness, yet they do not cling to characteristics. They still remember their own and others’ merits, give them equally to sentient beings, and together dedicate them toward unsurpassed supreme enlightenment, yet they do not cling to characteristics.
“Śāriputra, you should know that those who abide in such Bodhisattvahood proceed directly toward unsurpassed supreme enlightenment and do not fall into the fruit of the Śrāvaka or Pratyekabuddha.
“Why? Śāriputra, these Bodhisattvas on the Bodhisattva vehicle, from the moment they first arouse the mind until the end, do not depart from the mind of omniscient wisdom. At all times, the mind of great compassion is always foremost. They practice giving, pure morality, patience, diligence, and meditative concentration, and also practice the perfection of wisdom, yet without clinging to characteristics. They still recollect the accumulations of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the past, future, and present Buddhas, the World-Honored Ones, yet without clinging to characteristics. They still cultivate the unsurpassed perfect enlightenment path and the teachings of emptiness, signlessness, and wishlessness, yet without clinging to characteristics.
“Śāriputra, these Bodhisattvas on the Bodhisattva vehicle, because they possess skillful means, cultivate giving, pure morality, patience, diligence, and meditative concentration with a mind free from characteristics, and also cultivate the perfection of wisdom. Likewise, they cultivate the wisdom of all-knowing, the wisdom of the knowledge of the path aspect, and the wisdom of the knowledge of all aspects with a mind free from characteristics. Therefore, they will certainly attain their sought-after goal, unsurpassed supreme enlightenment.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, I have understood the Buddha’s teaching. Any great Bodhisattva who from the moment of first arousing the mind until the end upholds the perfection of wisdom and does not depart from skillful means is close to unsurpassed supreme enlightenment. Why? Because this great Bodhisattva, from the moment of first arousing the mind until the end, does not see even the slightest dharma that can be apprehended. That is to say, neither the subject who realizes, nor the object realized, nor the place of realization, nor the time of realization, nor that by which realization occurs can be apprehended. That is to say, whether form, or feeling, perception, formations, and consciousness, likewise up to the wisdom of all-knowing, or the wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects, none can be apprehended.
“Furthermore, World-Honored One, if there are virtuous men and women of the Bodhisattva vehicle who do not uphold the perfection of wisdom, depart from skillful means, and seek unsurpassed supreme enlightenment, one should know that such a person remains doubtful and uncertain regarding the sought-after unsurpassed supreme enlightenment, whether they will attain it or not. Why? These virtuous men and women of the Bodhisattva vehicle do not uphold the perfection of wisdom and depart from skillful means; therefore, in their practice of giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom, they all cling to characteristics. Likewise, in practicing the wisdom of all-knowing, the wisdom of the knowledge of the path aspect, and the wisdom of the knowledge of all aspects, they cling to characteristics. Therefore, these virtuous men and women of the Bodhisattva vehicle remain doubtful and uncertain as to whether they will attain unsurpassed supreme enlightenment.
“Therefore, World-Honored One, a great Bodhisattva who wishes to attain unsurpassed supreme enlightenment definitely should not depart from the skillful means of the perfection of wisdom. This great Bodhisattva abides in the skillful means of the perfection of wisdom, uses non-attainment as the method, and with a completely non-characteristic mental activity practices the perfection of giving, and practices pure morality, patience, diligence, meditative concentration, and the perfection of wisdom. Likewise, with non-characteristic mental activity, they cultivate the wisdom of all-knowing, the wisdom of the knowledge of the path aspect, and the wisdom of the knowledge of all aspects. Any great Bodhisattva who abides in the skillful means of the perfection of wisdom, uses non-attainment as the method, and with non-characteristic mental activity cultivates all such Buddha-dharmas will certainly attain unsurpassed supreme enlightenment.”
At that time, the celestial beings of the Desire Realm and Form Realm jointly addressed the Buddha:
“World-Honored One, the unsurpassed supreme enlightenment of the Buddhas is very difficult to believe and understand, very difficult to attain. Why? Because great Bodhisattvas realize the self-characteristics and common characteristics of all dharmas, and therefore can attain the sought-after goal of unsurpassed supreme enlightenment. Yet the understanding of the characteristics of dharmas by the assemblies of great Bodhisattvas is nonexistent and cannot be apprehended.”
The Buddha told the devas:
“It is so, it is so, just as you have said! The unsurpassed supreme enlightenment of the Buddhas is very difficult to believe and understand, very difficult to attain. Devas, you should know that the Tathāgata also awakens to the characteristics of all dharmas and attains unsurpassed supreme enlightenment, yet does not grasp the ultimate characteristics of dharmas in such a way that one could call this the subject who realizes, this the object realized, this the place of realization, this the time of realization, or this that by which realization is attained. Why? Because all dharmas are ultimately pure, and conditioned and unconditioned dharmas are ultimately empty. Therefore, unsurpassed supreme enlightenment is very difficult to believe and understand, very difficult to attain.”
Elder Good Present addressed the Buddha:
“World-Honored One, as you have said, the unsurpassed supreme enlightenment of the Buddhas is very difficult to believe and understand, very difficult to attain. But according to my reflection on what you have said, the unsurpassed supreme enlightenment of the Buddhas is very easy to believe and understand, very easy to attain. Why? Because if one can believe and understand that there is no dharma that is the subject who realizes, no dharma that is the object realized, no place of realization, no time of realization, and no attainment by means of this, then one can believe and understand the unsurpassed supreme enlightenment of the Buddhas. If one realizes that there is no dharma of the subject who realizes, no dharma of the object realized, no place of realization, no time of realization, and no attainment by means of this, then one can attain the sought-after goal of unsurpassed supreme enlightenment.
“Why? Because all dharmas are ultimately empty. Within this ultimate emptiness, there is no dharma that can be called the subject who realizes, that can be called the object realized, that can be called the place of realization, that can be called the time of realization, or that can be called the means by which attainment occurs. Why? Because the nature and characteristics of all dharmas are empty; increase and decrease alike are nonexistent and cannot be apprehended. Therefore, the practices of giving, pure morality, patience, diligence, meditative concentration, and the perfection of wisdom by great Bodhisattvas are nonexistent and cannot be apprehended. Likewise, the wisdom of all-knowing, the wisdom of the knowledge of the path aspect, and the wisdom of the knowledge of all aspects are nonexistent and cannot be apprehended. Great Bodhisattvas contemplate all dharmas, whether with form or without form, with a subject or without a subject, with relation or without relation, with outflows or without outflows, conditioned or unconditioned—all are nonexistent and cannot be apprehended.
“Therefore, I contemplate the meaning and principle proclaimed by the Buddha. The unsurpassed supreme enlightenment of the Buddhas is very easy to believe and understand, very easy to attain. Great Bodhisattvas should not say that this is difficult to believe and understand and difficult to attain. Why? Because form, the self-nature of form, is empty. Feeling, perception, formations, and consciousness, the self-nature of feeling, perception, formations, and consciousness, are empty. Likewise, up to the wisdom of all-knowing, the self-nature of the wisdom of all-knowing, is empty. The wisdom of the knowledge of the path aspect and the wisdom of the knowledge of all aspects, the self-nature of the knowledge of the path aspect and the knowledge of all aspects, are empty. A great Bodhisattva who gives rise to faith and understanding in such meaning of emptiness of self-nature, and practices accordingly, will attain unsurpassed supreme enlightenment.”
Śāriputra said to Good Present:
“It is also because of this cause and condition that the unsurpassed supreme enlightenment of the Buddhas is very difficult to believe and understand, very difficult to attain. Why? Great Bodhisattvas contemplate that all dharmas have no self-nature and are like space. Just as space does not think: ‘I must believe and understand, then I will quickly attain unsurpassed supreme enlightenment,’ great Bodhisattvas likewise do not think: ‘I must believe and understand, then I will quickly attain unsurpassed supreme enlightenment.’ Why? Because all dharmas are empty and equal to space.
“Great Bodhisattvas must believe and understand that all dharmas are empty and equal to space, and practice accordingly, then they will attain unsurpassed supreme enlightenment. A great Bodhisattva who believes and understands that all dharmas are equal to space easily gives rise to faith and understanding and easily attains realization. It cannot be that countless Bodhisattvas wearing the armor of great merit and advancing toward unsurpassed supreme enlightenment would retreat halfway. Therefore, one should know that unsurpassed supreme enlightenment is very difficult to believe and understand, very difficult to attain.”
Elder Good Present said to Śāriputra:
“Śāriputra, what do you think? Does form retreat from the Buddha’s unsurpassed supreme enlightenment?”
Śāriputra replied:
“Good Present, it does not!”
“Śāriputra, what do you think? Do feeling, perception, formations, and consciousness retreat from the Buddha’s unsurpassed supreme enlightenment?”
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? With regard to the supreme unsurpassed perfect enlightenment of the Buddha, does the wisdom of all-knowingness retreat?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Do the wisdom of the path aspect and the wisdom of all aspects retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Does the suchness of form retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Does the suchness of feeling, perception, formations, and consciousness retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Does the suchness of even the wisdom of all-knowingness retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Does the suchness of the wisdom of the path aspect and the wisdom of all aspects retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from form, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from feeling, perception, formations, and consciousness, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from even the wisdom of all-knowingness, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the wisdom of the path aspect and the wisdom of all aspects, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the suchness of form, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the suchness of feeling, perception, formations, and consciousness, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the suchness of even the wisdom of all-knowingness, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the suchness of the wisdom of the path aspect and the wisdom of all aspects, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Do the suchnesses of all dharmas retreat with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Do the dharmas, the dharma realm, the nature of dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm have any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the suchness of all dharmas, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Apart from the dharmas, the dharma realm, the nature of dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm, is there any dharma that retreats with regard to the supreme unsurpassed perfect enlightenment of the Buddha?
Śāriputra replied:
Subhūti, no!
The venerable Subhūti said to Śāriputra:
If all dharmas are entirely nonexistent and cannot be grasped at all, then what dharmas, according to what the Venerable One says, could retreat from the supreme unsurpassed perfect enlightenment?
Śāriputra said to Subhūti:
As you, Venerable One, have said, within the patient acceptance of the non-arising of dharmas there is no dharma, nor is there any bodhisattva who can be said to retreat from the supreme unsurpassed perfect enlightenment. If this is so, then why does the Buddha speak of three kinds of sentient beings abiding in the Bodhisattva Vehicle? He should only speak of one. Furthermore, as you, Venerable One, have said, there should be no distinction among the three vehicles of bodhisattvas, but only one vehicle, the vehicle of the perfectly enlightened one.
At that time, Pūrṇa Maitrāyaṇīputra said to the Venerable Śāriputra:
You should ask the Venerable Subhūti whether he accepts the existence of one Bodhisattva Vehicle or not; only afterward should you raise the objection that there is no establishment of distinctions among the three vehicles, but only the one vehicle of perfect awakening.
Śāriputra asked Subhūti:
Noble one, do you accept that there is one Bodhisattva Vehicle or not?
The venerable Subhūti asked Śāriputra:
Śāriputra, what do you think? Within the suchness of all dharmas, are there characteristics distinguishing the three kinds of sentient beings abiding in the Bodhisattva Vehicle? Namely, is there one who retreats and abides in the Śrāvaka Vehicle; or one who retreats and abides in the Pratyekabuddha Vehicle; or one who attains the Unsurpassed Vehicle?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Within the suchness of all dharmas, is there anything different from the three Bodhisattva Vehicles?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Within the suchness of all dharmas, is there truly one Bodhisattva Vehicle that is definitely irreversible?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Within the suchness of all dharmas, is there truly a vehicle of perfect enlightenment among bodhisattvas?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Within the suchness of dharmas, are there the characteristics of one, two, or three?
Śāriputra replied:
Subhūti, no!
Śāriputra, what do you think? Within the suchness of all dharmas, is there even one dharma or one bodhisattva that can be grasped?
Śāriputra replied:
Subhūti, no!
The venerable Subhūti said to Śāriputra:
If all dharmas are entirely nonexistent and cannot be grasped at all, then why can Śāriputra think in this way: “Such a bodhisattva will certainly retreat from the supreme unsurpassed perfect enlightenment of the Buddha; such a bodhisattva will certainly not retreat from the supreme unsurpassed perfect enlightenment of the Buddha; such a bodhisattva is said to be uncertain regarding the supreme unsurpassed perfect enlightenment of the Buddha; such a bodhisattva belongs to the Śrāvaka Vehicle; such a bodhisattva belongs to the Pratyekabuddha Vehicle; such a bodhisattva belongs to the Perfect Enlightenment Vehicle; thus there are three, thus there is one”?
Śāriputra, any Great Bodhisattva who has no attainment with regard to all dharmas; who, with regard to the suchness of all dharmas, also completely understands with faith that there is nothing to attain; who has no attainment with regard to bodhisattvas; and who has no attainment with regard to the supreme unsurpassed perfect enlightenment of the Buddha—know that this is a true Great Bodhisattva.
Śāriputra, any Great Bodhisattva who, upon hearing the teaching of the characteristics of the suchness of dharmas as impossible to grasp, does not have a mind that is startled, afraid, terrified, doubtful, regretful, retreating, or sinking—this Great Bodhisattva will quickly attain the supreme unsurpassed perfect enlightenment, and during that time will certainly not retreat.