THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 465
Chapter 72: LEARNING ALL (2)
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, if all phenomena are without inherent nature, free from all conceptual proliferation, and cannot be apprehended, through which paths do the great Bodhisattvas enter the Bodhisattva’s right nature of non-arising? Is it through the path of the Śrāvakas, the path of the Pratyekabuddhas, or the path of the Tathāgatas?”
The Buddha said:
“Subhūti, the great Bodhisattvas do not enter the Bodhisattva’s right nature of non-arising through the path of the Śrāvakas, nor through the path of the Pratyekabuddhas, nor through the path of the Tathāgatas. Rather, after having fully learned all the paths, they enter the Bodhisattva’s right nature of non-arising through the Bodhisattva path. It is like a Bodhisattva on the eighth ground: first he must learn the paths, and then, through his own path, he enters the right nature of non-arising of his own vehicle. Until he has perfected the path and fruition, he cannot attain the highest fruition of his vehicle. In the same way, the great Bodhisattvas must first fully learn all the paths, and afterward, through the path they themselves practice, they enter the Bodhisattva’s right nature of non-arising. Until the adamantine-like concentration arises, they cannot attain the wisdom of omniscience. When this concentration arises, through being in accord with Prajñāpāramitā for a single moment, they can attain the wisdom of omniscience.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the great Bodhisattvas must first fully learn all the paths, and afterward enter the Bodhisattva’s right nature of non-arising through their own path, then are not the paths of the orientations and fruits of the eighth person, stream-enterer, once-returner, non-returner, arhat, Pratyekabuddha, and Tathāgata each different?
“World-Honored One, if these paths are different in this way, why must the great Bodhisattvas first fully learn all the paths and then enter the Bodhisattva’s right nature of non-arising through their own path? Does this mean that the great Bodhisattvas must generate the path of the eighth person in order to become an eighth person; generate the path of complete vision in order to become a stream-enterer; generate the path of cultivation in order to become a once-returner and non-returner; generate the path of the non-learner in order to become an arhat; or generate the Pratyekabuddha path in order to become a Pratyekabuddha?
“World-Honored One, if a great Bodhisattva becomes an eighth person and only afterward can enter the Bodhisattva’s right nature of non-arising, this is unreasonable. If one does not enter the Bodhisattva’s right nature of non-arising yet can attain the wisdom of omniscience, this is also unreasonable.
“World-Honored One, if a great Bodhisattva has already become a stream-enterer, once-returner, non-returner, arhat, or Pratyekabuddha and can then enter the Bodhisattva’s right nature of non-arising, that is truly unreasonable. If one does not enter the Bodhisattva’s right nature of non-arising yet can attain the wisdom of omniscience, that too is truly unreasonable.
“World-Honored One, how can I clearly know in accordance with reality that great Bodhisattvas must fully learn all the paths before they can enter the Bodhisattva’s right nature of non-arising, without contradicting reason?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said. If a great Bodhisattva has become an eighth person, or further explained, has become a Pratyekabuddha, and can then enter the Bodhisattva’s right nature of non-arising, this is truly unreasonable. If one does not enter the Bodhisattva’s right nature of non-arising yet can attain the wisdom of omniscience, this too is truly unreasonable.”
Venerable Subhūti said:
“World-Honored One, if this is so, then why must the great Bodhisattvas first fully learn all the paths, and afterward, through the path they themselves practice, enter the Bodhisattva’s right nature of non-arising? After entering the Bodhisattva’s right nature of non-arising, they gradually attain the wisdom of omniscience and permanently sever the continuity of all habitual tendencies.”
The Buddha said:
“Subhūti, from the moment they first arouse the mind of enlightenment, the great Bodhisattvas diligently and energetically cultivate the six pāramitās. Through superior wisdom, they transcend the eight grounds, from the Pure View stage up to the Pratyekabuddha stage. Although they study and cultivate the eight grounds just mentioned, they use superior wisdom to transcend them. Through the wisdom of knowing the aspects of the path, they enter the Bodhisattva’s right nature of non-arising. After entering the Bodhisattva’s right nature of non-arising, they gradually rely on the wisdom of omniscience and completely attain the wisdom of omniscience, permanently cutting off the continuation of all habitual tendencies.
“Subhūti, you should know that the wisdom of the eighth person is the patience of the great Bodhisattva. The wisdom or cessation of afflictions of the stream-enterer, once-returner, non-returner, arhat, and Pratyekabuddha are also the patience of the great Bodhisattva. Thus, Subhūti, the great Bodhisattvas must first fully learn all the paths, and afterward enter the Bodhisattva’s right nature of non-arising through their own path. After entering the Bodhisattva’s right nature of non-arising, they gradually attain the wisdom of omniscience. After attaining the wisdom of omniscience, they then use that result to benefit all sentient beings.”
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, as it has been said, great Bodhisattvas should learn in order to know the characteristics of all paths, such as the path of the Śrāvakas, the path of the Pratyekabuddhas, the Bodhisattva path, and the Tathāgata path. The wisdom that knows all the various characteristics of these paths is called the wisdom of knowing the aspects of the path. How do great Bodhisattvas generate this wisdom of knowing the aspects of the path?”
The Buddha said:
“Subhūti, the modes of conduct and characteristics that can reveal the wisdom of knowing the aspects of the path are such that, regarding all such modes of conduct and characteristics, the great Bodhisattvas directly realize complete enlightenment. After directly realizing complete enlightenment, they explain, reveal, establish, and set forth them for others according to reality, causing sentient beings to understand without distortion and to attain the benefits they seek according to their wishes.
“Regarding all sounds and languages, these Bodhisattvas are skilled in all skillful methods of dhāraṇī. Through all these skillful methods of dhāraṇī, they generate various sounds and languages, teaching the true Dharma to all kinds of sentient beings throughout the trichiliocosm, causing them to know that all sounds they hear are like echoes. Therefore, although they understand, they do not cling.
“Subhūti, for this reason, the great Bodhisattvas should learn to perfect the wisdom of knowing the aspects of the path. After they have perfected the wisdom of knowing the aspects of the path, they should truly know the various inclinations and latent tendencies of all sentient beings, and bring benefit and happiness according to their inclinations. That is, they truly know the inclinations and latent tendencies of beings in the hell realms and their causes and effects; having known them, they seek ways to block that path.
“They also truly know the inclinations, latent tendencies, and causes and effects of sentient beings among animals; having known them, they seek ways to block that path.
“They also truly know the inclinations, latent tendencies, and causes and effects of sentient beings in the realm of hungry ghosts; having known them, they seek ways to block that path.
“They also truly know the inclinations and latent tendencies of dragons, yakṣas, asuras, and their causes and effects; having known them, they seek ways to block that path.
“They also truly know the inclinations and latent tendencies of humans and gods of the desire realm and their causes and effects; having known them, they seek ways to prevent that path.
“They also truly know the inclinations and latent tendencies of the Brahmā hosts up to the Akanistha heaven and their causes and effects; having known them, they seek ways to prevent that path.
“They also truly know the inclinations and latent tendencies of the gods of the Infinite Space Realm up to the Neither Perception nor Non-Perception Realm and their causes and effects; having known them, they seek ways to prevent that path.
“They also truly know the Four Foundations of Mindfulness up to the Eightfold Noble Path and their causes and effects.
“They also truly know the three liberation doors and their causes and effects.
“They also truly know the four meditative absorptions, the four immeasurables, the four formless concentrations, and their causes and effects.
“They also truly know the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases, and their causes and effects.
“They also truly know the perfection of generosity up to the perfection of wisdom and their causes and effects.”
They also know, as it truly is, the inner emptiness of phenomena, up to the emptiness of the emptiness of the self-nature of phenomena, and its causes and effects.
They also know, as it truly is, suchness, up to the inconceivable realm, and its causes and effects.
They also know, as it truly is, the stage of Pure Observation, up to the stage of the Tathāgata, and its causes and effects.
They also know, as it truly is, the stage of Supreme Joy, up to the stage of the Dharma Cloud, and its causes and effects.
They also know, as it truly is, all methods of dhāraṇī, all methods of samādhi, and their causes and effects.
They also know, as it truly is, the five kinds of eyes, the six supernatural powers, and their causes and effects.
They also know, as it truly is, the ten powers of the Tathāgata, up to the eighteen unique qualities of the Buddha, and their causes and effects.
They also know, as it truly is, the dharma of never forgetting and the nature of always equanimity, and their causes and effects.
They also know, as it truly is, the wisdom of all-knowing, the wisdom of the aspects of the path, the wisdom of all aspects, and their causes and effects.
Subhūti, after truly knowing the paths of the Śrāvakas and their causes and effects, according to their inclinations, the Great Bodhisattvas help sentient beings stand firmly on the paths of the three vehicles, causing them to diligently practice and study, and attain the ultimate goal.
Subhūti, the Great Bodhisattvas should give rise to such wisdom of the aspects of the path. Any Great Bodhisattva who can learn these wisdoms of the aspects of the path can know the various natures, inclinations, and latent tendencies of sentient beings. Having known this, that one teaches the true Dharma according to what is appropriate, helping them attain the excellent results they seek, and they will never suffer loss. Why? Because this Great Bodhisattva completely understands the superior and inferior faculties of sentient beings, truly comprehends the various mental states and the coming and going, birth and death, of sentient beings; therefore, the Dharma they teach does not harm sentient beings.
Subhūti, the Great Bodhisattvas should practice this path of Prajñāpāramitā. Why? Because all the factors of enlightenment and paths that Śrāvakas and Pratyekabuddhas should learn are encompassed within the profound Prajñāpāramitā. All Śrāvakas, Pratyekabuddhas, and Bodhisattvas who learn this Dharma attain the ultimate goal.
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, if all the factors of enlightenment up to enlightenment itself, all such dharmas, neither unite nor separate, are formless, unseen, without opposition, of a single nature, and are called the markless nature, then how can such factors of enlightenment grasp enlightenment?
World-Honored One, all things that neither unite nor separate, are formless, unseen, without opposition, of a single nature, and are called the dharma of the markless nature, do not have grasping or abandoning in relation to other dharmas. Just as space does not grasp or abandon any dharmas because its own nature is emptiness; likewise, all dharmas have the nature of emptiness, so there is no grasping or abandoning in relation to other dharmas. Then why is it said that the factors of enlightenment, such as the four applications of mindfulness, can grasp enlightenment?
The Buddha said:
Subhūti, it is so, it is so, just as you have said! Because the self-nature of all dharmas is empty, there is no grasping and no abandoning. However, sentient beings cannot understand that the self-nature of all dharmas is empty. Therefore, for their benefit, I skillfully explain that the factors of enlightenment can grasp enlightenment.
Furthermore, Subhūti, whether it is the realm where there is form, feeling, perception, formations, and consciousness; or the eye faculty up to the mind faculty; or the form realm up to the dharma realm; or the eye element up to the mind element; or the form element up to the dharma element; or the eye consciousness element up to the mind consciousness element; or eye contact up to mind contact; or the feelings arising dependent on eye contact up to the feelings arising dependent on mind contact; or the earth element up to the consciousness element; or causes and conditions up to the condition of predominance; or ignorance up to aging and death; or the perfection of generosity up to the perfection of wisdom; or inner emptiness up to the emptiness of the emptiness of the self-nature of phenomena; or suchness up to the inconceivable realm; or the noble truths of suffering, origin, cessation, and path; or the four applications of mindfulness up to the eightfold noble path; or the four meditations, the four immeasurables, and the four formless absorptions; or the three liberation doors, the eight liberations up to the ten totalities; or the stage of Pure Observation up to the stage of the Tathāgata; or the stage of Supreme Joy up to the stage of the Dharma Cloud; or all methods of dhāraṇī and all methods of samādhi; or the five kinds of eyes and the six supernatural powers; or the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; or the thirty-two excellent marks and eighty minor characteristics of a Great Being; or the dharma of never forgetting and the nature of always equanimity; or the wisdom of all-knowing, the wisdom of the aspects of the path, and the wisdom of all aspects; or the fruit of Stream Entry up to Pratyekabuddha enlightenment; or all the practices of Great Bodhisattvas; or the supreme unsurpassed enlightenment of all Buddhas; or the complete severance of the continuity of afflictive habitual tendencies; or the wisdom of omniscience—all these dharmas within the noble Dharma discipline neither unite nor separate, are formless, unseen, without opposition, and of a single nature, called the markless nature. In order to benefit sentient beings, helping them correctly understand and enter the true nature of dharmas, the Tathāgata relies on conventional truth when teaching, not on ultimate truth.
Subhūti, you should know that the Great Bodhisattvas should learn to understand all such dharmas. After learning and understanding them, they truly comprehend that such dharmas are those that can be utilized and that such dharmas should not be utilized.
The venerable Subhūti then said to the Buddha:
What dharmas must the Great Bodhisattvas learn and understand in order to truly comprehend the dharmas that should not be utilized? What dharmas must they learn and understand in order to truly comprehend the dharmas that should be utilized?
The Buddha said:
Subhūti, the Great Bodhisattvas must learn and understand the dharmas of Śrāvakas and Pratyekabuddhas, and then they can truly comprehend the dharmas that should not be utilized. They must learn and understand all dharmas corresponding with the wisdom of all-knowing, and then they can truly comprehend all kinds of characteristics that should be utilized.
Subhūti, the Great Bodhisattvas should learn such profound Prajñāpāramitā within this noble Dharma discipline.
The venerable Subhūti again said to the Buddha:
World-Honored One, you have spoken of the noble Dharma discipline. Why is that noble Dharma discipline called the noble Dharma discipline?
The Buddha said to Subhūti:
Whether Śrāvakas, Pratyekabuddhas, Bodhisattvas, or all Tathāgatas, they neither unite nor separate with regard to greed, hatred, and delusion.
Not united, not separated with regard to the five lower fetters; not united, not separated with regard to the five higher fetters.
Not united, not separated with regard to the four meditations, the four immeasurables, and the four formless concentrations.
Not united, not separated with regard to the four foundations of mindfulness up to the eightfold Noble Path.
Not united, not separated with regard to the Noble Truths of suffering, origination, cessation, and the path. Not united, not separated with regard to the three liberation gates.
Not united, not separated with regard to the eight liberations up to the ten all-pervading bases.
Not united, not separated with regard to the stage of pure contemplation up to the stage of Thus Come One. Not united, not separated with regard to the five kinds of eyes and the six supernormal powers.
Not united, not separated with regard to the perfection of giving up to the perfection of wisdom.
Not united, not separated with regard to inner emptiness up to the emptiness of the nonexistence of inherent nature.
Not united, not separated with regard to suchness up to the inconceivable realm.
Not united, not separated with regard to the stage of Extreme Joy up to the stage of Dharma Cloud.
Not united, not separated with regard to all dharani teachings and all samadhi teachings.
Not united, not separated with regard to the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha.
Not united, not separated with regard to the thirty-two excellent marks and the eighty minor characteristics of a Great Being.
Not united, not separated with regard to the quality of not forgetting and the nature of constant equanimity.
Not united, not separated with regard to all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom.
Not united, not separated with regard to the fruit of Stream Entry up to the enlightenment of a Solitary Buddha.
Not united, not separated with regard to all practices of the Great Bodhisattva. Not united, not separated with regard to the supreme perfect enlightenment of the Buddha. Not united, not separated with regard to the complete and permanent severing of the continuity of all afflictive habitual tendencies.
Not united, not separated with regard to all-knowing wisdom. Not united, not separated with regard to the conditioned realm. Not united, not separated with regard to the unconditioned realm.
Subhuti, the Awakened One is called a Noble One. This is the Dharma and discipline of that Noble One; therefore it is called the Noble Dharma and Discipline. Why? Because all dharmas are formless, invisible, unobstructed, and have a single characteristic. Those Noble Ones directly know these dharmas as they truly are.
Subhuti, you should know that the formless dharma is not united and not separated with regard to the formless dharma.
The invisible dharma is not united and not separated with regard to the invisible dharma.
The unobstructed dharma is not united and not separated with regard to the unobstructed dharma.
The single-characteristic dharma is not united and not separated with regard to the single-characteristic dharma.
The signless dharma is not united and not separated with regard to the signless dharma.
Subhuti, Great Bodhisattvas should constantly train in this profound perfection of wisdom, which is formless, invisible, unobstructed, of one characteristic, and signless. Having learned it, they do not grasp the characteristics of all dharmas.
At that time, the venerable Subhuti said to the Buddha:
World-Honored One, is it not the case that Great Bodhisattvas should not learn the characteristics of form up to the characteristics of consciousness? Is it not the case that they should not learn the characteristics of the eye faculty up to the characteristics of the mind faculty? Is it not the case that they should not learn the characteristics of the forms sphere up to the characteristics of the dharma sphere? Is it not the case that they should not learn the characteristics of the eye element up to the characteristics of the mind element? Is it not the case that they should not learn the characteristics of the form element up to the characteristics of the dharma element? Is it not the case that they should not learn the characteristics of the eye-consciousness element up to the characteristics of the mind-consciousness element? Is it not the case that they should not learn the characteristics of eye contact up to the characteristics of mind contact? Is it not the case that they should not learn the characteristics of the feelings arising dependent on eye contact up to the characteristics of the feelings arising dependent on mind contact? Is it not the case that they should not learn the characteristics of the earth element up to the characteristics of the consciousness element? Is it not the case that they should not learn the characteristics of causes and conditions up to the characteristics of dominant conditions? Is it not the case that they should not learn the characteristics of ignorance up to the characteristics of aging and death? Is it not the case that they should not learn the characteristics of the perfection of giving up to the characteristics of the perfection of wisdom? Is it not the case that they should not learn the characteristics of inner emptiness up to the characteristics of the emptiness of the nonexistence of inherent nature? Is it not the case that they should not learn the characteristics of suchness up to the characteristics of the inconceivable realm? Is it not the case that they should not learn the characteristics of the Noble Truths of suffering, origination, cessation, and the path? Is it not the case that they should not learn the characteristics of the four meditations, the four immeasurables, and the four formless concentrations? Is it not the case that they should not learn the characteristics of the four foundations of mindfulness up to the characteristics of the eightfold Noble Path? Is it not the case that they should not learn the characteristics of the liberation gates of emptiness, signlessness, and wishlessness? Is it not the case that they should not learn the characteristics of the stage of pure contemplation up to the characteristics of the Thus Come One? Is it not the case that they should not learn the characteristics of the stage of Extreme Joy up to the characteristics of the stage of Dharma Cloud? Is it not the case that they should not learn the characteristics of all dharani teachings and all samadhi teachings? Is it not the case that they should not learn the characteristics of the five kinds of eyes and the six supernormal powers? Is it not the case that they should not learn the characteristics of the ten powers of the Thus Come One up to the characteristics of the eighteen unique qualities of a Buddha? Is it not the case that they should not learn the characteristics of the thirty-two excellent marks and eighty minor characteristics of a Great Being? Is it not the case that they should not learn the characteristics of the quality of not forgetting and the nature of constant equanimity? Is it not the case that they should not learn the characteristics of all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom? Is it not the case that they should not learn the characteristics of the fruit of Stream Entry up to the characteristics of Solitary Buddha enlightenment? Is it not the case that they should not learn the characteristics of all practices of Great Bodhisattvas and the characteristics of the supreme perfect enlightenment of all Buddhas? Is it not the case that they should not learn the characteristics of the permanent severing of the continuity of afflictive habitual tendencies and the characteristics of all-knowing wisdom? Is it not the case that they should not learn the characteristics of knowing suffering, eliminating the cause of suffering, realizing Nirvana, and cultivating the path? Is it not the case that they should not learn the characteristics of contemplating dependent origination in forward and reverse order? Is it not the case that they should not learn the characteristics of the Noble Dharma of all Noble Ones? Is it not the case that they should not learn the characteristics of the conditioned realm and the unconditioned realm?
World-Honored One, if Great Bodhisattvas do not learn the characteristics of these dharmas, then they also should not learn the modes of practice.
World-Honored One, if Great Bodhisattvas are unable to learn the characteristics of dharmas and the modes of practice, how can they surpass the fruits of all Hearers and Solitary Buddhas?
If they cannot surpass the fruits of all Hearers and Solitary Buddhas, how can they enter the right nature of separation from birth of the Bodhisattva?
If they cannot enter the right nature of separation from birth of the Bodhisattva, how can they attain all-knowing wisdom?
If they cannot attain all-knowing wisdom, how can they turn the wondrous Dharma wheel?
If they cannot turn the wondrous Dharma wheel, how can they establish sentient beings through the true Dharma of the three vehicles and help them cross beyond the boundless ocean of birth and death?
The Buddha said to Subhuti:
If all dharmas had true characteristics, then Great Bodhisattvas should learn those dharmas. Because all dharmas have no true characteristics, Great Bodhisattvas do not learn their characteristics, nor do they learn the dharma of no characteristics. Why? Whether a Buddha appears in the world or does not appear in the world, the Dharma realm is permanently abiding, and all dharmas have only one characteristic: the characteristic of being without characteristics. This characteristicless nature has neither characteristics nor the absence of characteristics; therefore it cannot be learned.
The venerable Subhuti said to the Buddha:
World-Honored One, if all dharmas have neither characteristics nor the absence of characteristics, why can Great Bodhisattvas cultivate the perfection of wisdom?
World-Honored One, those Great Bodhisattvas who cannot cultivate the perfection of wisdom cannot surpass the stages of Hearers and Solitary Buddhas.
If they cannot surpass the stages of Hearers and Solitary Buddhas, they cannot enter the right nature of separation from birth of the Bodhisattva.
If they cannot enter the right nature of separation from birth of the Bodhisattva, they cannot give rise to the Bodhisattva’s patience with unborn dharmas.
If they cannot give rise to the Bodhisattva’s patience with unborn dharmas, they cannot give rise to the Bodhisattva’s supreme wondrous spiritual powers.
If they cannot give rise to the Bodhisattva’s supreme wondrous spiritual powers, they cannot bring about the accomplishment of sentient beings and the purification and adornment of Buddha lands.
If they cannot bring about the accomplishment of sentient beings and the purification and adornment of Buddha lands, they cannot attain all-knowing wisdom.
If they cannot attain all-knowing wisdom, they cannot turn the wondrous Dharma wheel.
If they cannot turn the wondrous Dharma wheel, they cannot establish sentient beings and help them abide in the fruit of Stream Entry, the fruit of Once-Returner, the fruit of Non-Returner, the fruit of Arhatship, the enlightenment of a Solitary Buddha, or the supreme perfect enlightenment. Nor can they establish sentient beings and help them abide in the merit of the nature of giving, the merit of the nature of moral discipline, or the merit of the nature of cultivation, so that they may obtain wealth, happiness, and freedom in the realms of gods and humans.
The Buddha said:
Subhuti, it is so, it is so, just as you have said. All dharmas have neither characteristics nor the absence of characteristics. Any Great Bodhisattva who knows that all dharmas either have characteristics, lack characteristics, or share the single characteristic called “lack of characteristics,” and cultivates this lack of characteristics, is cultivating the perfection of wisdom.
The venerable Subhuti again said to the Buddha:
Why is it that a Great Bodhisattva who cultivates this lack of characteristics is cultivating the perfection of wisdom?
The Buddha said:
Subhuti, any Great Bodhisattva who cultivates the removal of all dharmas is cultivating the perfection of wisdom.
The venerable Subhuti again said to the Buddha:
Why is it that a Great Bodhisattva who cultivates the removal of all dharmas is cultivating the perfection of wisdom?
The Buddha said:
Subhuti, any Great Bodhisattva who cultivates the removal of form, feeling, perception, formations, and consciousness is cultivating the perfection of wisdom. Cultivating the removal of the eye faculty up to the mind faculty is cultivating the perfection of wisdom. Cultivating the removal of the forms sphere up to the dharma sphere is cultivating the perfection of wisdom. Cultivating the removal of the eye element up to the mind element is cultivating the perfection of wisdom. Cultivating the removal of the form element up to the dharma element is cultivating the perfection of wisdom. Cultivating the removal of the eye-consciousness element up to the mind-consciousness element is cultivating the perfection of wisdom. Cultivating the removal of eye contact up to mind contact is cultivating the perfection of wisdom. Cultivating the removal of feelings arising dependent on eye contact up to feelings arising dependent on mind contact is cultivating the perfection of wisdom. Cultivating the removal of the earth element up to the consciousness element is cultivating the perfection of wisdom. Cultivating the removal of causes and conditions up to dominant conditions is cultivating the perfection of wisdom. Cultivating the removal of ignorance up to aging and death is cultivating the perfection of wisdom. Cultivating the removal of the stage of pure contemplation is cultivating the perfection of wisdom. Cultivating the removal of the four meditations, the four immeasurables, and the four formless concentrations is cultivating the perfection of wisdom. Cultivating the removal of recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the gods, recollection of tranquility, and mindfulness of inhalation and exhalation is cultivating the perfection of wisdom. Cultivating the removal of the perceptions of impermanence, suffering, non-self, emptiness, origination, cause, arising, condition, cessation, purity, wonder, liberation, path, suchness, practice, and emergence is cultivating the perfection of wisdom. Cultivating the removal of the perception of self, the perception of sentient beings, up to the perception of knowing and seeing is cultivating the perfection of wisdom. Cultivating the removal of the perceptions of permanence, happiness, self, and purity is cultivating the perfection of wisdom. Cultivating the removal of the perception of dependent origination is cultivating the perfection of wisdom. Cultivating the removal of the perception of the Noble Truths is cultivating the perfection of wisdom. Cultivating the removal of the four foundations of mindfulness up to the eightfold Noble Path is cultivating the perfection of wisdom. Cultivating the removal of the three liberation gates is cultivating the perfection of wisdom. Cultivating the removal of the eight liberations up to the ten all-pervading bases is cultivating the perfection of wisdom. Cultivating the removal of samadhi with examination and reflection, samadhi without examination but with reflection, and samadhi without examination or reflection is cultivating the perfection of wisdom. Cultivating the removal of the Noble Truths of suffering, origination, cessation, and the path is cultivating the perfection of wisdom. Cultivating the removal of suffering-knowing wisdom, origination-knowing wisdom, cessation-knowing wisdom, path-knowing wisdom, dharma wisdom, category wisdom, worldly wisdom, others’ minds wisdom, extinction wisdom, unborn wisdom, and wisdom according to explanation is cultivating the perfection of wisdom. Cultivating the removal of the perfection of giving up to the perfection of wisdom is cultivating the perfection of wisdom. Cultivating the removal of inner emptiness up to the emptiness of the nonexistence of inherent nature is cultivating the perfection of wisdom. Cultivating the removal of suchness up to the inconceivable realm is cultivating the perfection of wisdom. Cultivating the removal of the stage of pure contemplation up to the stage of Thus Come One is cultivating the perfection of wisdom. Cultivating the removal of the stage of Extreme Joy up to the stage of Dharma Cloud is cultivating the perfection of wisdom. Cultivating the removal of all dharani teachings and all samadhi teachings is cultivating the perfection of wisdom. Cultivating the removal of the five kinds of eyes and the six supernormal powers is cultivating the perfection of wisdom. Cultivating the removal of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha is cultivating the perfection of wisdom. Cultivating the removal of the thirty-two excellent marks and eighty minor characteristics of a Great Being is cultivating the perfection of wisdom. Cultivating the removal of the quality of not forgetting and the nature of constant equanimity is cultivating the perfection of wisdom. Cultivating the removal of all-knowing wisdom, path-knowing wisdom, and all-aspect-knowing wisdom is cultivating the perfection of wisdom. Cultivating the removal of the fruit of Stream Entry up to Solitary Buddha enlightenment is cultivating the perfection of wisdom. Cultivating the removal of all practices of Great Bodhisattvas is cultivating the perfection of wisdom. Cultivating the removal of the supreme perfect enlightenment of all Buddhas is cultivating the perfection of wisdom. Cultivating the removal of the permanent severing of the continuity of all afflictive habitual tendencies is cultivating the perfection of wisdom.
The venerable Subhuti again said to the Buddha:
Why is it that a Great Bodhisattva cultivating the removal of form, feeling, perception, formations, and consciousness is cultivating the perfection of wisdom? Thus, up to cultivating the removal of the permanent severing of the continuity of all afflictive habitual tendencies is cultivating the perfection of wisdom.
The Buddha said to Subhuti:
When practicing the perfection of wisdom, if Great Bodhisattvas think that there is form, feeling, perception, formations, and consciousness, and do not remove form, feeling, perception, formations, and consciousness, then they are not cultivating the perfection of wisdom. Likewise, if they think there is the permanent severing of the continuity of all habitual tendencies and do not remove the permanent severing of the continuity of all habitual tendencies, then they are not cultivating the perfection of wisdom. But when practicing the profound perfection of wisdom, Great Bodhisattvas do not think that there is form, feeling, perception, formations, and consciousness; removing form, feeling, perception, and formations is cultivating the perfection of wisdom. Likewise, they do not think that there is the permanent severing of the continuity of all afflictive habitual tendencies; removing the severing of the continuity of all afflictive habitual tendencies is cultivating the perfection of wisdom. Why? Because one who has perceptions cannot practice the perfection of wisdom. Therefore, Subhuti, a Great Bodhisattva who cultivates the removal of form, feeling, perception, formations, and consciousness is cultivating the perfection of wisdom. Likewise, up to cultivating the removal of the permanent severing of the continuity of all afflictive habitual tendencies is cultivating the perfection of wisdom.
Again, Subhuti, a person abiding in the perception of existence cannot cultivate the perfection of giving up to and including the perfection of wisdom; nor can such a person cultivate the four foundations of mindfulness up to the eightfold noble path; nor can such a person abide in inner emptiness up to emptiness of the non-existence of inherent nature; nor can such a person abide in suchness up to the inconceivable realm; nor can such a person abide in the noble truths of suffering, origination, cessation, and the path; nor can such a person cultivate the liberation gates of emptiness, signlessness, and wishlessness; nor can such a person cultivate the four meditative absorptions, the four immeasurables, and the four superior formless concentrations; nor can such a person cultivate the eight liberations up to the ten totalities; nor can such a person cultivate the stages from the Stage of Joy up to the Stage of the Dharma Cloud; nor can such a person cultivate all dharani methods and all samadhi methods; nor can such a person cultivate the five kinds of eyes and the six supernormal powers; nor can such a person cultivate the ten powers of the Tathagata up to the eighteen distinct qualities of the Buddha; nor can such a person cultivate the quality of never forgetting and the nature of always equanimous relinquishment; nor can such a person cultivate all-knowing wisdom, wisdom of the modes of the path, and wisdom of all modes; nor can such a person cultivate all practices of the great Bodhisattva; nor can such a person cultivate the unsurpassed perfect enlightenment of the Buddha; nor can such a person cultivate the wisdom of omniscience; nor can such a person cultivate the complete and permanent severing of the continuity of all afflictive habitual tendencies.
Why? Because a person abiding in the perception of existence will cling to the notion of self and what belongs to self. Due to this clinging, they become attached to the two extremes. Due to attachment to the two extremes, they cannot be liberated from cyclic existence. Without the path and without Nirvana, how could they truly cultivate the six perfections up to the complete and permanent severing of the continuity of all afflictive habitual tendencies?
The venerable Subhuti again addressed the Buddha:
“World-Honored One, what is existence? What is non-existence?”
The Buddha told Subhuti:
“The two are existence; the non-two is non-existence.”
Subhuti again asked:
“World-Honored One, what is the two? What is the non-two?”
The World-Honored One replied:
“The perception of form up to the perception of consciousness is the two; the non-perception of form up to the non-perception of consciousness is the non-two.
The perception of the eye faculty up to the perception of the mind faculty is the two; the non-perception of the eye faculty up to the non-perception of the mind faculty is the non-two.
The perception of the form sphere up to the perception of the dharma sphere is the two; the non-perception of the form sphere up to the non-perception of the dharma sphere is the non-two.
The perception of the eye element up to the perception of the mind element is the two; the non-perception of the eye element up to the non-perception of the mind element is the non-two.
The perception of the form element up to the perception of the dharma element is the two; the non-perception of the form element up to the non-perception of the dharma element is the non-two.
The perception of the eye-consciousness element up to the perception of the mind-consciousness element is the two; the non-perception of the eye-consciousness element up to the non-perception of the mind-consciousness element is the non-two.
The perception of eye contact up to the perception of mind contact is the two; the non-perception of eye contact up to the non-perception of mind contact is the non-two.
The perception of feelings arisen dependent upon eye contact up to the perception of feelings arisen dependent upon mind contact is the two; the non-perception of feelings arisen dependent upon eye contact up to the non-perception of feelings arisen dependent upon mind contact is the non-two.
The perception of the earth element up to the perception of the consciousness element is the two; the non-perception of the earth element up to the non-perception of the consciousness element is the non-two.
The perception of causal conditions up to the perception of dominant conditions is the two; the non-perception of causal conditions up to the non-perception of dominant conditions is the non-two.
The perception of ignorance up to the perception of aging and death is the two; the non-perception of ignorance up to the non-perception of aging and death is the non-two.
The perception of the perfection of giving up to the perception of the perfection of wisdom is the two; the non-perception of the perfection of giving up up to the non-perception of the perfection of wisdom is the non-two.
The perception of inner emptiness up to the perception of emptiness of the non-existence of inherent nature is the two; the non-perception of inner emptiness up to the non-perception of emptiness of the non-existence of inherent nature is the non-two.
The perception of suchness up to the perception of the inconceivable realm is the two; the non-perception of suchness up to the non-perception of the inconceivable realm is the non-two.
The perception of the noble truths of suffering, origination, cessation, and the path is the two; the non-perception of the noble truths of suffering, origination, cessation, and the path is the non-two.
The perception of the four foundations of mindfulness up to the perception of the eightfold noble path is the two; the non-perception of the four foundations of mindfulness up to the non-perception of the eightfold noble path is the non-two.
The perception of the four meditative absorptions, the four immeasurables, and the four formless concentrations is the two; the non-perception of the four meditative absorptions, the four immeasurables, and the four formless concentrations is the non-two.
The perception of the eight liberations up to the perception of the ten totalities is the two; the non-perception of the eight liberations up to the non-perception of the ten totalities is the non-two.
The perception of the liberation methods of emptiness, signlessness, and wishlessness is the two; the non-perception of the liberation methods of emptiness, signlessness, and wishlessness is the non-two.
The perception of the stage of pure observation up to the perception of the stage of the Tathagata is the two; the non-perception of the stage of pure observation up to the non-perception of the stage of the Tathagata is the non-two.
The perception of the Stage of Joy up to the perception of the Stage of the Dharma Cloud is the two; the non-perception of the Stage of Joy up to the non-perception of the Stage of the Dharma Cloud is the non-two.
The perception of all dharani methods and all samadhi methods is the two; the non-perception of all dharani methods and all samadhi methods is the non-two.
The perception of the five kinds of eyes and the six supernormal powers is the two; the non-perception of the five kinds of eyes and the six supernormal powers is the non-two.
The perception of the ten powers of the Tathagata up to the eighteen distinct qualities of the Buddha is the two; the non-perception of the ten powers of the Tathagata up to the eighteen distinct qualities of the Buddha is the non-two.
The perception of the thirty-two marks of excellence and the eighty secondary characteristics of a great being is the two; the non-perception of the thirty-two marks of excellence and the eighty secondary characteristics of a great being is the non-two.
The perception of the quality of never forgetting and the nature of always equanimous relinquishment is the two; the non-perception of the quality of never forgetting and the nature of always equanimous relinquishment is the non-two.
The perception of all-knowing wisdom, wisdom of the modes of the path, and wisdom of all modes is the two; the non-perception of all-knowing wisdom, wisdom of the modes of the path, and wisdom of all modes is the non-two.
The perception of the fruit of Stream Entry up to the perception of Pratyekabuddha enlightenment is the two; the non-perception of the fruit of Stream Entry up to the non-perception of Pratyekabuddha enlightenment is the non-two.
The perception of all practices of great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas is the two; the non-perception of all practices of great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas is the non-two.
The perception of the conditioned realm and the unconditioned realm is the two; the non-perception of the conditioned realm and the unconditioned realm is the non-two.”
Subhuti, all perceptions are the two; all the two are existence; all existence has cyclic existence. Those who have cyclic existence cannot be liberated from birth, aging, illness, death, sorrow, lamentation, distress, and suffering.
Subhuti, all phenomena without perception are the non-two. All phenomena that are non-two are non-existent. All phenomena that are non-existent have no cyclic existence. Those who have no cyclic existence can be liberated from birth, aging, illness, death, sorrow, lamentation, distress, and suffering.
Subhuti, because of this cause and condition, know that all those who possess the perception of duality are certainly unable to practice the perfections of giving, pure morality, patience, diligence, meditation, and wisdom; they cannot attain realization, cannot directly observe reality, and cannot even possess the stage of acceptance in accordance with the truth—how much less can they fully know all of form, feeling, perception, formations, and consciousness. Thus, how much less can they fully know the wisdom of omniscience. Such a person cannot even cultivate the four foundations of mindfulness up to the eightfold noble path, how much less can they attain the fruit of Stream Entry up to Pratyekabuddha enlightenment, or attain the wisdom of omniscience and permanently sever the continuity of all afflictive habitual tendencies.
Chapter 73: SEQUENCE (1)
At that time, the venerable Subhuti again addressed the Buddha:
World-Honored One, if a person abides in the notion of existence, does not possess conforming patience, does not cultivate the path, and does not attain the fruition through direct contemplation, then a person abiding in the notion of non-existence likewise cannot have conforming patience or the stages of pure contemplation, and so on, whether it be the stage of a Tathāgata or the cultivation of the Noble Path. Only through cultivating the Noble Path can one sever all afflictions. A person who is obstructed and covered by these afflictions, who still cannot attain the corresponding fruits of a Śrāvaka or Pratyekabuddha, how much less can such a person enter the Right Nature of Separation from Birth of a Bodhisattva. If one cannot enter the Right Nature of Separation from Birth of a Bodhisattva, how can one attain the wisdom of Omniscience? If one cannot attain the wisdom of Omniscience, how can one permanently cut off the continuum of all latent tendencies of afflictions?
World-Honored One, if all dharmas are without ownership, without arising, without ceasing, without defilement, and without purity, and such dharmas are completely unborn, how can one attain the wisdom of Omniscience?
The Buddha said:
Subhūti, it is so, it is so, just as you have said! A person abiding in the notion of emptiness has no conforming patience, and likewise cannot permanently cut off the continuum of all latent tendencies of afflictions. If all dharmas are without ownership, without arising, without ceasing, without defilement, and without purity, then these dharmas are already completely unborn; how can one attain the wisdom of Omniscience?
The venerable Subhūti again said to the Buddha:
World-Honored One, when practicing the profound Prajñāpāramitā, do the great Bodhisattvas have a notion of existence or a notion of non-existence? Do they have a notion of form, and notions of feeling, perception, formations, and consciousness? Likewise, do they have a notion of the wisdom of Omniscience? Do they have a notion of permanently cutting off the continuum of all latent tendencies of afflictions?
Do they have a notion of form and a notion of the cessation of form? Do they have a notion of feeling, perception, formations, and consciousness, and a notion of the cessation of feeling, perception, formations, and consciousness? Do they have a notion of the eye base up to the mind base, and a notion of the cessation of the eye base up to the mind base? Do they have a notion of the form realm up to the dharma realm, and a notion of the cessation of the form realm up to the dharma realm? Do they have a notion of the eye element up to the mind element, and a notion of the cessation of the eye element up to the mind element? Do they have a notion of the form element up to the dharma element, and a notion of the cessation of the form element up to the dharma element? Do they have a notion of the eye consciousness element up to the mind consciousness element, and a notion of the cessation of the eye consciousness element up to the mind consciousness element? Do they have a notion of eye contact up to mind contact, and a notion of the cessation of eye contact up to mind contact? Do they have a notion of feelings arising dependent on eye contact up to feelings arising dependent on mind contact, and a notion of the cessation of feelings arising dependent on eye contact up to the notion of the cessation of feelings arising dependent on mind contact? Do they have a notion of the earth element up to the consciousness element, and a notion of the cessation of the earth element up to the consciousness element? Do they have a notion of causes and conditions up to dominant conditions, and a notion of the cessation of causes and conditions up to dominant conditions? Do they have a notion of greed, hatred, and delusion, and a notion of the cessation of greed, hatred, and delusion? Do they have a notion of ignorance up to aging and death, sorrow, lamentation, suffering, grief, and distress, and a notion of the cessation of ignorance up to aging and death, sorrow, lamentation, suffering, grief, and distress? Do they have a notion of the Noble Truth of suffering and a notion of the cessation of the Noble Truth of suffering? Do they have a notion of the Noble Truth of origination and a notion of the cessation of the Noble Truth of origination? Do they have a notion of the Noble Truth of cessation and a notion of the cessation of the Noble Truth of cessation? Do they have a notion of the Noble Truth of the path and a notion of the cessation of the Noble Truth of the path? Likewise, do they have a notion of the wisdom of Omniscience and a notion of attaining the wisdom of Omniscience? Do they have a notion that all continuing latent tendencies of afflictions are severed and a notion of ending the continuation of all latent tendencies of afflictions?
The Buddha said to Subhūti:
When practicing the Prajñāpāramitā, regarding all dharmas, the great Bodhisattvas do not conceive of existence, nor do they conceive of non-existence. One who does not conceive of existence and does not conceive of non-existence should be known as a Bodhisattva who possesses conforming patience, who is also cultivating the path, who is also attaining the fruition, and who is also engaged in direct contemplation.
Furthermore, Subhūti, the great Bodhisattvas take emptiness as the Noble Path and take emptiness as direct contemplation. They clearly understand that all dharmas take emptiness as their own nature. Because of this cause and condition, one should know that all dharmas take emptiness as their own nature.
The venerable Subhūti then said to the Buddha:
World-Honored One, if all dharmas take emptiness as their own nature, then why, within all dharmas whose nature is emptiness, do the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, after directly realizing Perfect Enlightenment, become called Buddhas and freely turn the Dharma Wheel concerning all dharmas and all realms of experience?
The Buddha said to Subhūti:
It is so, it is so! All dharmas indeed take emptiness as their own nature! In the past, when I was cultivating the Bodhisattva path, I practiced well and followed the practices of generosity, pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā. Therefore, I was separated from the dharmas of desire and evil, unwholesome states, accompanied by conceptual thought and examination, with joy and bliss born of separation, and entered the First Meditation and fully abided in it. Thus, until the ending of pleasure and pain, with joy and sorrow having subsided, neither suffering nor pleasure, with equanimity and purified mindfulness, I entered the Fourth Meditation and fully abided there.
At that time, regarding the meditations and the factors of meditation, although I completely grasped their characteristics, I did not cling to them, did not become attached to the sweetness of the meditations and their factors, and completely did not apprehend the meditations and their factors.
At that time, regarding the four meditations, I possessed pure aspects of practice without the slightest discrimination. Although I had completely mastered the meditations and their factors, I did not receive their karmic results. I relied only on meditation to give rise to the divine manifestations, divine ear, knowledge of others’ minds, recollection of past lives, and divine eye. Although I completely grasped the characteristics of these five supernatural powers, I did not cling to them, nor did I delight in their sweetness. Regarding the objects of supernatural powers, I neither grasped nor discriminated, but only abided like empty space.
At that time, I contemplated that all dharmas are equal. Equality takes emptiness as its nature. Through momentary accordance with Prajñā, I attained the unsurpassed fruit of Enlightenment, namely, knowing truly: this is the Noble Truth of suffering, this is the Noble Truth of origination, this is the Noble Truth of cessation, this is the Noble Truth of the path, and all are of the same characteristic, the characteristic of emptiness. This characteristic of emptiness is also without ownership. Because of this, I accomplished the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and countless inconceivable wondrous virtues. I used the wondrous wisdom of a Buddha to establish sentient beings into three different categories: the category of those with right determination, the category of those with wrong determination, and the category of those with indeterminate determination.
After establishing them into these three different categories, according to their capacities, I sought methods to teach and guide them so that they would obtain supreme benefit and happiness.
The venerable Subhūti again said to the Buddha:
World-Honored One, within the emptiness-nature of all dharmas, how do the Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, generate the four meditations, the five supernatural powers, attain the path of Bodhi, complete all virtues, and establish benefit and happiness for the three categories of sentient beings in this way?
The Buddha said to Subhūti:
If the dharmas of desire and evil, unwholesome states, possessed even the slightest self-nature, or if they took the nature of something else as their own nature, then in the past, while cultivating the Bodhisattva path, I would not have needed to clearly understand that all dharmas of desire and evil, unwholesome states, take emptiness as their own nature, nor would I have abandoned desire and evil, entered the First Meditation, and so on until entering the Fourth Meditation and fully abiding there. Because the dharmas of desire and evil, unwholesome states, completely have neither self-nature nor other-nature, and only take emptiness as their own nature, therefore in the past, while cultivating the Bodhisattva path, I had to clearly understand that the dharmas of desire and evil, unwholesome states, all take emptiness as their own nature. After abandoning desire and evil, I entered the First Meditation up to the Fourth Meditation.
Furthermore, Subhūti, if the five supernatural powers possessed even the slightest self-nature or took another nature as their own nature, then in the past, while cultivating the Bodhisattva path, I would not have needed to clearly understand that all supernatural powers take emptiness as their own nature, nor would I have generated various supernatural powers with freedom, wondrous application, and unobstructedness toward all objects. Because supernatural powers completely have neither self-nature nor other-nature, and only take emptiness as their own nature, therefore in the past, while cultivating the Bodhisattva path, I clearly understood that supernatural powers take emptiness as their nature, and I generated various supernatural powers with freedom, wondrous application, and unobstructedness toward all objects.
Furthermore, Subhūti, if the unsurpassed fruit of the Buddha’s Enlightenment possessed even the slightest self-nature or took another nature as its own nature, then while cultivating the Bodhisattva path, I would not have needed to clearly understand that the unsurpassed fruit of Buddha Enlightenment and all virtues take emptiness as their own nature, nor would I have attained the unsurpassed fruit of Enlightenment and completed all virtues. Because the unsurpassed fruit of Enlightenment and all virtues completely have neither self-nature nor other-nature, and only take emptiness as their own nature, therefore in the past, while cultivating the Bodhisattva path, I clearly understood that the unsurpassed fruit of Enlightenment takes emptiness as its own nature, and I attained the unsurpassed fruit of Enlightenment and completed all virtues.
Furthermore, Subhūti, if sentient beings possessed even the slightest self-nature, or took another nature as their own nature, then after becoming a Buddha I would not have needed to clearly understand that all sentient beings take emptiness as their own nature, nor would I have established sentient beings into three different categories and, according to their capacities, sought methods to teach and guide them so that they would obtain supreme happiness and benefit. Because sentient beings completely have neither self-nature nor other-nature, and only take emptiness as their own nature, therefore after becoming a Buddha, I clearly understood that all sentient beings take emptiness as their own nature, established sentient beings into three different categories, and according to their capacities sought methods to teach and guide them so that they would obtain supreme happiness and benefit.