THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 537
Chapter 31: PROPAGATION AND TEACHING (2)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how do the great Bodhisattvas clearly understand the true nature of all dharmas?”
The Buddha told Subhūti:
“The great Bodhisattvas contemplate that all dharmas are empty. This is knowing clearly the true nature of all dharmas.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the great Bodhisattvas contemplate that all dharmas are empty?”
The Buddha told Subhūti:
“The great Bodhisattvas contemplate that the own-nature of all dharmas is empty. This is the great Bodhisattvas’ contemplation that all dharmas are empty.
Subhūti, you should know that because the great Bodhisattvas contemplate emptiness through vipaśyanā, they contemplate all dharmas as empty. They completely do not see any self-nature of dharmas abiding within them, and therefore they attain the supreme enlightenment. Why? Because the supreme enlightenment of all Buddhas and all dharmas take emptiness as their own-nature. Thus, the aggregate of form up to the aggregate of consciousness all take emptiness as their own-nature. Expanding this explanation, all practices of the great Bodhisattvas and the supreme enlightenment of all Buddhas likewise take emptiness as their own-nature.
Such emptiness is not made by the Tathāgatas, Arhats, Perfectly Enlightened Ones, Pratyekabuddhas, Bodhisattvas, the paths and fruits of the Śrāvakas, nor is it made by anyone else. It is only because sentient beings do not know and do not see all dharmas as they truly are, that all are empty. Therefore, the great Bodhisattvas practice the profound Prajñāpāramitā, and having themselves understood through skillful means, explain and reveal it to sentient beings, causing them to abandon attachment, escape the suffering of birth and death, enter Nirvāṇa, and attain ultimate peace and happiness.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas take emptiness as their own-nature, and such emptiness is not made by the Tathāgatas, Arhats, Perfectly Enlightened Ones, Pratyekabuddhas, Bodhisattvas, Śrāvakas, and so forth, then why do the dharmas have differences? That is, there are hells, animals, the realm of hungry ghosts, gods, humans, and many different kinds of distinctions. There are the four assemblies of the Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception, and there are different levels among the three vehicles.
Through such karma, hell is created; through such karma, the animal realm is created; through such karma, the realm of hungry ghosts is created; through such karma, the human realm is created, with the continents of Jambudvīpa, Pūrvavideha, Aparagodānīya, Uttarakuru, and various other distinctions. Through such karma, the heavenly realms are created, with the four assemblies of the Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception and other distinctions. Through such karma, the fruit of Stream-Entry up to Pratyekabuddhahood is created. Through such karma, Bodhisattvas and the Buddhas are created.
World-Honored One, emptiness surely has no function. How then can it be said that through this karma one is born in hell? Likewise, how can it be said that through this karma one is born in the Heaven of Neither Perception nor Non-Perception? Through this karma one attains the fruit of Stream-Entry, extending this explanation up to Pratyekabuddha enlightenment? Through this karma one enters the Bodhisattva stages and practices the Bodhisattva path? Through this karma one can realize the wisdom of omniscience, becoming known as a Tathāgata, Arhat, Perfectly Enlightened One, benefiting and bringing happiness to all sentient beings?”
The Buddha told Subhūti:
“Indeed, indeed, it is exactly as you have said. Within the dharma of emptiness, differences among dharmas cannot be established; there is no karma, no result, and no function.
It is only because ordinary foolish beings do not understand the sacred Dharma and discipline, and do not truly know that all dharmas take emptiness as their own-nature, that through ignorance and inversion they create various karmas. According to different karmas, they receive different kinds of bodies, and based on these different categories of bodies, the realms of hell, animals, hungry ghosts, humans, gods, and up to the Heaven of Neither Perception nor Non-Perception are designated.
In order to save such ordinary foolish and inverted beings who are afflicted by the suffering of birth and death, distinctions within the sacred Dharma and discipline are established. Based on these distinctions, the fruits of Stream-Entry up to Pratyekabuddhas, Bodhisattvas, and Tathāgatas are established.
However, the nature of all dharmas takes emptiness as its nature. Within the dharma of emptiness, there truly is no other dharma, no karma, no result, and no function, because the dharma of emptiness is eternally empty.”
Furthermore, Subhūti, as you have said, the dharma of emptiness surely has no function. Then how can it be said that through such karma one attains the fruit of Stream-Entry up to realizing the wisdom of omniscience and becoming known as a Tathāgata, Arhat, Perfectly Enlightened One who benefits and brings happiness to all sentient beings?
Subhūti, what do you think? Are the practices of cultivation of the path empty in nature? Are the fruits of Stream-Entry, Once-Returner, Non-Returner, Arhatship, Pratyekabuddha enlightenment, the Bodhisattva paths, and the wisdom of omniscience also empty in nature?”
Subhūti said to the Buddha:
“World-Honored One, indeed, indeed! The practices of cultivation of the path, extending this explanation up to the wisdom of omniscience, are all empty in nature.”
The Buddha said:
“Subhūti, what do you think? Can the dharma of emptiness attain the dharma of emptiness?”
Subhūti said to the Buddha:
“World-Honored One, no.”
The Buddha told Subhūti:
“Emptiness and the path are all dharmas that are neither associated nor not associated, without form, without perception, without opposition, having one characteristic, called the characteristic of emptiness.
Foolish ordinary beings, regarding dharmas with the characteristic of emptiness, falsely discriminate and give rise to the notion that there are characteristics, becoming attached to the aggregates, sense bases, and elements. Within impermanence they falsely give rise to the thought of permanence; within suffering they falsely give rise to the thought of happiness; within non-self they falsely give rise to the thought of self; within impurity they falsely give rise to the thought of purity. Through ignorance and inversion, they cling to existence of nature within dharmas that are empty in nature.
Because of these causes and conditions, the great Bodhisattvas who practice the profound Prajñāpāramitā and have perfected superior skillful means rescue such sentient beings from inverted and false discriminations, establish them in the dharma of the characteristic of emptiness through skillful means, cause them to diligently cultivate and study, liberate them from birth and death, and enable them to realize the ultimate peace and happiness of Nirvāṇa.”
Venerable Subhūti said to the Buddha:
“World-Honored One, is there perhaps even a tiny thing that is real and not false, which foolish ordinary beings cling to and then create various karmas, causing them to wander in transmigration throughout the realms and be unable to escape the suffering of birth and death? And if there is not even the slightest thing that is real and not false, then why do foolish ordinary beings cling to such a thing, create karmas, and wander throughout the realms?”
The Buddha told Subhūti:
“Foolish ordinary beings cling to things, but in fact there is not even the slightest thing, down to the smallest particle, that is real and not false. Because of clinging to this, they create various karmas. Due to these causes and conditions, they wander in transmigration through the realms and cannot escape the sufferings of birth and death. There is only inverted and false attachment.
Now, for your sake, I will explain this extensively through examples, clarifying this meaning so that it is easier to understand. Those who possess wisdom, through these examples, will correctly understand the meaning that has been spoken.”
“Subhūti, what do you think? When in a dream one sees a person enjoying the pleasures of the five desires, is there, within the dream, even a small portion of reality that can cause that person to experience sensual pleasure?”
Subhūti said to the Buddha:
“World-Honored One, no. The person seen in the dream does not even truly exist, much less is there something real that can cause that person, within the dream, to experience the pleasures of the five desires.”
The Buddha said:
“Subhūti, what do you think? Are there dharmas that are either with outflows or without outflows; either worldly or supramundane; either conditioned or unconditioned, that are not like things seen in dreams?”
Subhūti said to the Buddha:
“World-Honored One, it is certainly not the case that there are no dharmas that are either with outflows or without outflows; either worldly or supramundane; either conditioned or unconditioned, that are not like things seen in dreams.”
The Buddha said:
“Subhūti, what do you think? Within a dream, is there truly the experience of passing through the paths of birth and death?”
Subhūti said to the Buddha:
“World-Honored One, no.”
The Buddha said:
“Subhūti, what do you think? Within a dream, is there truly cultivation of the path, and based on such cultivation of the path, is there freedom from defilement and attainment of purity?”
Subhūti said to the Buddha:
“World-Honored One, no. Why? Because things seen in dreams completely do not truly exist; they are neither self-created nor created by others. Cultivation of the path does not even exist, much less can one, based on such cultivation of the path, abandon defilement and attain purity.”
The Buddha said:
“Subhūti, what do you think? Are the images seen in a mirror truly existent and real, such that one can rely on them to create karma, and because of the karma created, fall into evil paths or be born among gods and humans and experience various suffering and happiness?”
Subhūti said to the Buddha:
“World-Honored One, no. The images seen in a mirror are completely unreal. They only deceive foolish children. How then could one rely on them to create karma, and because of the karma created, either fall into evil paths or be born among gods and humans and experience suffering and happiness?”
The Buddha said:
“Subhūti, what do you think? Do the images seen in a mirror truly cultivate the path, and based on such cultivation of the path, abandon defilement and attain purity?”
Subhūti said to the Buddha:
“World-Honored One, they are not real. Why? Because those images that appear are completely nonexistent in reality; they are neither self-created nor created by others. Cultivation of the path does not even exist, much less can one, based on such cultivation of the path, abandon defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are the echoes arising from caves in mountains truly existent, such that one can rely on them to create karma, and because of the karma created, fall into evil paths or be born among gods and humans and experience suffering and happiness?”
Subhūti said to the Buddha:
“World-Honored One, no. The echoes arising from mountain caves completely do not truly exist. They only deceive foolish children. How then could one rely on them to create karma, and because of the karma created, fall into evil paths or be born among gods and humans and experience suffering and happiness?”
The Buddha said:
“Subhūti, what do you think? Do echoes truly cultivate the path, and based on such cultivation of the path, abandon defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, no! Why? Because echoes in mountain caves are completely unreal; they are neither self-created nor created by something else. If even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Is the water that appears in a mirage truly existent, so that one could rely upon it to create karma, and because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
Subhūti addressed the Buddha:
“World-Honored One, no! The water appearing in a mirage is completely unreal. It only deceives foolish children; how could one rely upon it to create karma, and then because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Is the water appearing in a mirage truly capable of being cultivated as the path, and by relying upon that cultivation of the path, can one depart from defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, no! Why? Because the water in a mirage is completely unreal; it is neither self-created nor created by something else. Since even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are the images appearing in a mirage truly existent, so that one could rely upon them to create karma, and because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
Subhūti addressed the Buddha:
“World-Honored One, no! The images appearing in a mirage are completely unreal. They only deceive foolish children; how could one rely upon them to create karma, and then because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Are the images in a mirage truly capable of being cultivated as the path, and by relying upon that cultivation of the path, can one depart from defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, they are not real. Why? Because images in a mirage are completely unreal; they are neither self-created nor created by something else. Since even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are the various forms such as elephants, horses, armies, and so forth created by a magician truly existent, so that one could rely upon them to create karma, and because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
Subhūti addressed the Buddha:
“World-Honored One, no! Those illusory elephants, horses, and so forth are completely unreal. They only deceive foolish children; how could one rely upon them to create karma, and then because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Can illusion truly be cultivated as the path, and by relying upon that cultivation of the path, can one depart from defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, no! Why? Because those illusory elephants, horses, and so forth are completely unreal; they are neither self-created nor created by something else. Since even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are the transformed bodies created by those who possess the ability to transform things truly existent, so that one could rely upon them to create karma, and because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
Subhūti addressed the Buddha:
“World-Honored One, no! The transformed bodies are completely unreal. They only deceive foolish children; how could one rely upon them to create karma, and then because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Are transformed bodies truly capable of being cultivated as the path, and by relying upon that cultivation of the path, can one depart from defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, no! Why? Because transformed bodies are completely unreal; they are neither self-created nor created by something else. Since even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are the various kinds of things appearing in an illusory city truly existent, so that one could rely upon them to create karma, and because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
Subhūti addressed the Buddha:
“World-Honored One, no! The various things appearing in an illusory city are completely unreal. Because whatever appears in the city of Gandharvas is only something that deceives foolish children, how could one rely upon it to create karma, and then because of the karma created, fall into the evil destinies, or be born among gods or humans and experience various forms of suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Are the things in an illusory city truly capable of being cultivated as the path, and by relying upon that cultivation of the path, can one depart from defilement and attain purity?”
Subhūti addressed the Buddha:
“World-Honored One, no! Why? Because the various things in that city are completely unreal; they are neither self-created nor created by something else. Since even the practice of the path does not exist, how much less can one rely upon that practice of the path to depart from defilement and attain purity!”
The Buddha said:
“Subhūti, what do you think? Are all phenomena—whether contaminated or uncontaminated, worldly or supramundane, conditioned or unconditioned—not like images, echoes, mirages, reflections, illusions, and things appearing in an illusory city?”
Subhūti addressed the Buddha:
“World-Honored One, no! There is certainly no phenomenon whatsoever—whether contaminated or uncontaminated, worldly or supramundane, conditioned or unconditioned—that is not like images…”
The Buddha said:
“Subhūti, what do you think? Within this, is there truly a person who is defiled, or a person who is purified?”
Subhūti said to the Buddha:
“World-Honored One, no! In that there is absolutely no real person who is defiled or purified.”
The Buddha told Subhūti:
“Since a defiled person or a purified person truly does not exist, for this reason defilement and purification also do not truly exist. Why? Because sentient beings abide in false discriminations of self and what belongs to self, thinking that there are persons who are defiled and purified. For this reason, it is said that there is defilement and there is purification; it is not that there is truly a person called one who is defiled or purified. One who truly sees knows that there is no defiled person and no purified person. Likewise, there is neither defilement nor purification, because the own-character of all dharmas is emptiness.
At that time Subhūti said to the Buddha:
“World-Honored One, those who truly see that there is no defilement and no purity, and those who do not truly see, likewise have neither defilement nor purity. Why? Because all dharmas take emptiness as their own nature.
“World-Honored One, those who say truly that there is no defilement and no purity, and those who say it falsely, likewise have neither defilement nor purity. Why? Because all dharmas take emptiness as their own nature.
“World-Honored One, dharmas without own-nature are neither defiled nor purified; dharmas with own-nature are also neither defiled nor purified; dharmas that are without own-nature and with own-nature are also neither defiled nor purified. Why? Because all dharmas take emptiness as their own nature.
“World-Honored One, if those who truly see and those who truly say there is no defilement and no purity, and those who do not truly see and those who do not truly say so, are all likewise neither defiled nor purified, then why does the World-Honored One sometimes say that there is a dharma of purity?”
The Buddha told Subhūti:
“I say that the equality-nature of all dharmas itself is the dharma of purity.”
The venerable Subhūti said to the Buddha:
“World-Honored One, what is the equality-nature of all dharmas?”
The Buddha told Subhūti:
“The suchness of all dharmas, and further, up to the inconceivable realm—whether the Tathāgata appears in the world or does not appear in the world, its nature and characteristics always abide. This is called the equality-nature of all dharmas. This equality-nature is called the dharma of purity. Here, relying on conventional truth, it is called purity; it does not rely on ultimate truth. Why? Because within ultimate truth there is no discrimination, nor any conceptual proliferation; all names and language are extinguished. Therefore, one cannot say that there is defilement or that there is purity.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas are like dream appearances, and further, like an illusory city, although they appear as if they exist, they do not truly exist, then how can a Great Bodhisattva, relying on such nonexistent dharmas, arouse the aspiration toward the unsurpassed perfect enlightenment, making the vow:
‘I must perfect the six perfections, such as generosity, and further, I must perfect the thirty-two marks of a great being and the eighty minor excellent characteristics. I must emit immeasurable rays of light illuminating boundless worlds throughout the ten directions. I must emit wondrous sounds resounding throughout boundless worlds in the ten directions, and according to the different understandings of the minds and mental factors of sentient beings, teach them wondrous Dharma doors, causing them to diligently practice and learn, so that according to their capacities they all attain beneficial results’?”
The Buddha said:
“Subhūti, what do you think? Are not the dharmas you have mentioned just like dream appearances, and further, like an illusory city?”
Subhūti said to the Buddha:
“World-Honored One, indeed, indeed, it is so! But I have a doubt: If all dharmas, from dreams up to illusory cities, do not truly exist, then why, when a Great Bodhisattva practices profound Prajñāpāramitā, does he make the firm vow:
‘I will perfect all Buddha-dharmas and bring benefit and happiness to countless sentient beings’?
“Is it not that dream appearances, and further, the things appearing in an illusory city, are unable to practice generosity up to Prajñāpāramitā, much less perfect them, and further, the thirty-two marks of a great being and the eighty excellent characteristics? In the same way, dream appearances and the things appearing in an illusory city cannot accomplish all the aspirations and activities. All other dharmas are also like this; they are all not real.”
The Buddha told Subhūti:
“Indeed, indeed, it is just as you have said! There is no truly existent dharma. The six perfections, such as generosity, and further, the thirty-two marks of a great being and the eighty excellent characteristics, cannot even be practiced, much less perfected. Nonexistent dharmas cannot accomplish aspirational activities, nor can they attain the wisdom of omniscience.
“Furthermore, Subhūti, the six perfections, such as generosity, and the immeasurable and boundless other Buddha-dharmas, are all not truly existent; therefore, they cannot attain the wisdom of omniscience.
“Subhūti, you should know that all such dharmas are created through thought-construction. Dharmas created through thought-construction cannot attain the wisdom of omniscience.
“Furthermore, Subhūti, although such dharmas can give rise to the path of Bodhi, they cannot assist in attaining its result. This is because these dharmas do not arise, do not come into being, and have no true characteristics. From the moment Great Bodhisattvas first arouse the aspiration for enlightenment, although they generate superior wholesome dharmas—practicing generosity up to Prajñāpāramitā, and further, up to the wisdom of all aspects—they know that all of these are truly like dream appearances, and further, like an illusory city, without real existence.
“Furthermore, Subhūti, although such dharmas do not truly exist, if they are not perfected, then one certainly cannot bring about the accomplishment of sentient beings, purify and adorn Buddha-fields, or attain the wisdom of omniscience. That is, if a Great Bodhisattva does not perfect the six perfections, such as generosity, and further, up to the wisdom of all aspects, then he certainly cannot bring about the accomplishment of sentient beings, purify and adorn Buddha-fields, or attain the wisdom of omniscience.
“Furthermore, Subhūti, when these Great Bodhisattvas practice profound Prajñāpāramitā, according to their practice of abiding in all wholesome dharmas, they truly know them as dreams, and further, as illusory cities. That is, any Great Bodhisattva who practices the six perfections, such as generosity, and further, up to the wisdom of all aspects, can truly know them as dreams, and further, as illusory cities. If they bring about the accomplishment of sentient beings, purify and adorn Buddha-fields, and seek to attain the wisdom of omniscience, they can also truly know these as dreams, and further, as illusory cities, and likewise truly know the various mental activities of sentient beings as dreams, and further, as illusory cities.
“Furthermore, Subhūti, when these Great Bodhisattvas practice profound Prajñāpāramitā, they do not grasp conditioned existence and do not grasp unconditioned existence regarding all dharmas. If they were to attain the wisdom of omniscience by grasping in this way, they would also know those dharmas as dreams, and further, as illusory cities; they would not grasp them as existing, nor grasp them as nonexistent. Why? Because the six perfections, such as generosity, and further, up to the wisdom of all aspects, cannot be grasped; likewise, defiled dharmas or undefiled dharmas, worldly dharmas or transcendent dharmas, conditioned dharmas or unconditioned dharmas cannot be grasped.
“This Great Bodhisattva, having known that all dharmas cannot be grasped, seeks the unsurpassed perfect enlightenment. Why? Because all dharmas cannot be grasped and completely lack reality. Dreams up to illusory cities are dharmas that cannot be grasped; one cannot attain a dharma that cannot be grasped. Yet because sentient beings do not know and do not see such dharmas, the Great Bodhisattva seeks the unsurpassed perfect enlightenment in order to benefit those sentient beings.
“Furthermore, Subhūti, from the very beginning of generating the aspiration for enlightenment, this Great Bodhisattva, wishing to benefit all sentient beings, practices generosity up to Prajñāpāramitā. He does not do so for his own body, nor for anything else; he seeks the unsurpassed perfect enlightenment solely because he wishes to benefit sentient beings.
“Furthermore, Subhūti, when this Great Bodhisattva practices profound Prajñāpāramitā, he sees foolish beings who, regarding what is not self, conceive it as self; further, regarding what is not seeing, conceive it as seeing. Having seen this, the Great Bodhisattva gives rise to compassion and uses skillful means to teach and guide them, causing them to abandon inverted views, false thoughts, and attachment, and to abide in the signless world of immortality. Having entered this world, they no longer generate thoughts of self, up to thoughts of seeing. At that time, all agitation, distraction, conceptual proliferation, and discrimination no longer arise, and the mind mostly abides in a peaceful, tranquil, non-conceptual realm.
“Subhūti, you should know that through this skillful means of practicing profound Prajñāpāramitā, this Great Bodhisattva does not cling to any dharmas himself, and is also able to teach others not to cling to all dharmas. This relies on conventional truth, not on ultimate truth.”
The venerable Subhūti said to the Buddha:
“World-Honored One, when the Buddha attained the unsurpassed perfect enlightenment, were the Buddha-dharmas attained by the Buddha called ‘attained’ relying on conventional truth, or called ‘attained’ relying on ultimate truth?”
The Buddha told Subhūti:
“This relies on conventional truth, not on ultimate truth. If relying on ultimate truth, neither the one who attains nor the object attained can be grasped. Why? Because if one thinks, ‘This person attains such a dharma,’ then there is an object of attainment. A person with an object of attainment grasps duality. One who grasps duality cannot attain the fruit, nor can they directly realize it.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if one who grasps duality cannot attain the fruit and cannot directly realize it, then can one who grasps non-duality attain the fruit and directly realize it?”
The Buddha told Subhūti:
“One who grasps duality cannot attain the fruit and cannot directly realize it. One who grasps non-duality is the same, because there is still an object of grasping, whether grasping duality or grasping non-duality. If one does not grasp even non-duality, then this is called attaining the fruit and is also called direct realization. Why? Because if by grasping this one can attain the fruit and have direct realization, and by grasping that one cannot attain the fruit and cannot have direct realization, then both are conceptual proliferation, because within the equality-nature of all dharmas there are no conceptual proliferations. If one is free from conceptual proliferation, then it is called the equality-nature of dharma.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas take emptiness as their own nature, then what in this case is called the equality-nature of dharma?”
The Buddha said to Subhūti:
“If in any place there is completely neither existence nor non-existence, and it also cannot be said to be the equality-nature of dharmas, then that is what is called the equality-nature of dharmas.
Subhūti, you should know that the equality-nature of dharmas cannot be spoken of and cannot be known. Apart from the equality-nature, there is no dharma that can be grasped; apart from all dharmas, there is no equality-nature.
Subhūti, you should know that neither ordinary beings nor noble ones can practice the equality-nature of dharmas, because it is not their realm.”
The venerable Subhūti said to the Buddha:
“World-Honored One, is the equality-nature of dharmas the realm that the Buddha has practiced?”
The Buddha said to Subhūti:
“All noble ones cannot practice the equality-nature of dharmas, nor can they realize it. This means that those from stream-enterers up to solitary realizers, or the bodhisattvas, or the Tathāgatas, cannot take the equality-nature of dharmas as the object-realm of their practice. Within this, all conceptual discriminations and elaborations cannot be practiced.”
The venerable Subhūti said to the Buddha:
“World-Honored One, the Tathāgata has attained mastery over all dharmas. Why then do you say that the equality-nature of dharmas is not the realm of practice of the Tathāgata?”
The Buddha said to Subhūti:
“Although the Tathāgata has attained mastery over all dharmas, if the equality-nature of dharmas were different from the Buddha, then it could be said to be the realm practiced by the Buddha. But if the equality-nature of dharmas is not different from the Buddha, then how could it be said that the Buddha practices in that realm?
Subhūti, you should know that if the equality-nature of dharmas of ordinary beings, extending up to the equality-nature of dharmas of the Tathāgata, all have the same characteristic, called the characteristic of emptiness, being one equality-nature, without two or without difference, then one should not say: ‘This is the equality-nature of dharmas of ordinary beings,’ and broadly speaking, ‘This is the equality-nature of dharmas of the Tathāgata.’ Within this single equality-nature of dharmas, since the various equality-natures cannot be grasped, within it the differentiated characteristics of ordinary beings and noble ones also cannot be grasped.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if within the equality-nature of all dharmas all differentiated characteristics cannot be grasped, then ordinary beings, stream-enterers, and so forth, and sentient beings should not be different?”
The Buddha said to Subhūti:
“Indeed, indeed, just as you have said! Within the equality-nature of all dharmas, the dharmas of ordinary beings, noble ones, and sentient beings are without distinction.”
The venerable Subhūti said to the Buddha:
“If within the equality-nature of all dharmas the dharmas of ordinary beings, noble ones, and sentient beings are without distinction, then why do the Three Jewels appear in the world? Moreover, the Buddha, Dharma, and Saṅgha should not be different?”
The Buddha said:
“Subhūti, what do you think? Are the Three Jewels—the Buddha, Dharma, and Saṅgha—different from the equality-nature of dharmas?”
Subhūti said to the Buddha:
“World-Honored One, according to my understanding of the meaning taught by the Buddha, the Three Jewels—the Buddha, Dharma, and Saṅgha—and the equality-nature are not different. Why? Because the Three Jewels, the Buddha, Dharma, and Saṅgha, together with the equality-nature of dharmas, all such things are neither corresponding nor non-corresponding, without form, without perception, without opposition, having one characteristic, called the characteristic of emptiness. However, the Tathāgatas, regarding the non-characteristic nature of dharmas, use skillful means to establish the various dharmas and the differing names and characteristics of sentient beings, namely: ‘This is an ordinary being and dharma,’ extending up to ‘this is the Tathāgata and dharma.’”
The Buddha said to Subhūti:
“Indeed, indeed, just as you have said! The Buddhas, regarding dharmas, use skillful means to establish the various dharmas and the differing names and characteristics of sentient beings.
Furthermore, Subhūti, what do you think? Suppose the Buddha had not realized the unsurpassed perfect enlightenment, or having realized it, did not establish for sentient beings the various differing names and characteristics of dharmas. Would sentient beings be able to know for themselves: ‘This is hell,’ broadly speaking up to ‘this is the Neither Perception nor Non-Perception Realm’; ‘this is form, feeling, perception, formations, consciousness,’ broadly speaking up to ‘this is the wisdom of all aspects’; ‘this is the marvelous vow wisdom of all aspects’; ‘this is the wisdom of omniscience’; ‘this is the Three Jewels’; ‘this is the three vehicles’? Would sentient beings be able to know such differing names and characteristics by themselves?”
Subhūti said to the Buddha:
“No, World-Honored One! If the Buddha did not establish such differing names and characteristics for sentient beings, then sentient beings would not be able to know them by themselves.”
The Buddha said to Subhūti:
“Therefore, the Buddhas, regarding the non-characteristic nature of dharmas, use skillful means. Although they establish various differing names and characteristics for sentient beings, within the equality-nature of all dharmas they remain completely unmoved.”
The venerable Subhūti said to the Buddha:
“World-Honored One, the Buddhas remain completely unmoved within the equality-nature of dharmas. Do ordinary beings, extending up to bodhisattvas, also remain unmoved within the equality-nature of dharmas?”
The Buddha said to Subhūti:
“Indeed, indeed! Because all dharmas and all sentient beings do not go beyond the equality-nature. You should know that just as the equality-nature of suchness, broadly speaking up to the inconceivable realm, is also like this. The dharmas of ordinary beings and noble ones are not different from suchness and so forth.”
The venerable Subhūti said to the Buddha:
“World-Honored One, if ordinary beings and noble ones are not different from the equality-nature of all dharmas, then since all dharmas and sentient beings have different characteristics, their natures should also be different, and thus the nature of dharmas should also be different. That is, since the characteristics of the aggregates such as form and so forth are different, their natures should also be different. Broadly speaking, since the characteristics of conditioned and unconditioned dharmas are different, their natures should also be different.
World-Honored One, if such dharmas have different natures, then the nature of dharmas should also be different. In this way, how can the one-characteristic nature of dharmas be established among these dharmas with different characteristics?
When great bodhisattvas practice the profound perfection of wisdom, how can they not discriminate that dharmas and sentient beings have their own distinct natures? If they do not discriminate that dharmas and sentient beings have their own distinct natures, then they should be unable to practice the profound perfection of wisdom.
If they cannot practice the perfection of wisdom, then in reality they cannot proceed from one bodhisattva stage to another. If they definitely cannot proceed from one bodhisattva stage to another, then they cannot enter the right nature of separation from birth of bodhisattvas. If they definitely cannot enter the right nature of separation from birth of bodhisattvas, then they cannot surpass the stages of the śrāvakas and solitary realizers. If they definitely cannot surpass the stages of śrāvakas and solitary realizers, then they cannot perfect the perfection of miraculous powers. If they definitely cannot perfect the perfection of miraculous powers, then they cannot freely enter and exit among miraculous powers. If they definitely cannot freely enter and exit among miraculous powers, then they cannot perfect generosity up to the perfection of wisdom. If they definitely cannot perfect generosity up to the perfection of wisdom, then they cannot go from one Buddha-land to another to approach and make offerings to the Buddhas, the World-Honored Ones. If they definitely cannot go from one Buddha-land to another to approach and make offerings to the Buddhas, the World-Honored Ones, then they cannot listen to and uphold the true Dharma with the Buddhas and plant wholesome roots. If they definitely cannot listen to and uphold the true Dharma with the Buddhas in order to plant wholesome roots, then they cannot bring about the accomplishment of sentient beings and purify Buddha-fields. If they definitely cannot bring about the accomplishment of sentient beings and purify Buddha-fields, then how could they attain the wisdom of omniscience, turn the wondrous Dharma wheel, and liberate sentient beings?”
The Buddha said to Subhūti:
“As you have said, if ordinary beings and noble ones are not different from the equality-nature of all dharmas, then because all dharmas and sentient beings have different characteristics, their natures should also be different, and therefore the nature of dharmas should also be different. Then how can the one-characteristic nature of dharmas be established among these dharmas with different characteristics? When great bodhisattvas practice the profound perfection of wisdom, why do they not discriminate that dharmas and sentient beings have separate natures?
What do you think, Subhūti? Is the nature of dharmas of the form aggregate emptiness? Is the nature of dharmas of the feeling, perception, formations, and consciousness aggregates emptiness? Broadly speaking, is the nature of dharmas of conditioned dharmas emptiness? Is the nature of dharmas of unconditioned dharmas emptiness?”
Subhūti said to the Buddha:
“Yes, World-Honored One, yes! The nature of all dharmas is emptiness.”
The Buddha said:
“Subhūti, what do you think? Within emptiness, can the different characteristics of dharmas be grasped? Can the different characteristics of the form aggregate be grasped? Can the different characteristics of the feeling, perception, formations, and consciousness aggregates be grasped? Broadly speaking, can the different characteristics of conditioned dharmas be grasped? Can the different characteristics of unconditioned dharmas be grasped?”
Subhūti said to the Buddha:
“No, World-Honored One! All different characteristics within the nature of emptiness cannot be grasped.”
The Buddha said to Subhūti:
“Therefore, you should know that the equality-nature of dharmas is neither ordinary beings, nor separate from ordinary beings. Broadly speaking, it is neither the Buddhas, nor separate from the Buddhas. The equality-nature of dharmas is neither the form aggregate, nor separate from the form aggregate; it is neither the feeling, perception, formations, and consciousness aggregates, nor separate from those aggregates. Broadly speaking, it is neither conditioned dharmas, nor separate from conditioned dharmas; neither unconditioned dharmas, nor separate from unconditioned dharmas.”
The venerable Subhūti said to the Buddha:
“World-Honored One, is the equality-nature of dharmas conditioned or unconditioned?”
The Buddha said to Subhūti:
“The equality-nature of dharmas is neither conditioned nor unconditioned. Yet apart from conditioned dharmas and unconditioned dharmas, it cannot be grasped. Apart from unconditioned dharmas, conditioned dharmas also cannot be grasped.
Subhūti, you should know that whether the conditioned realm or the unconditioned realm, these two realms are neither corresponding nor non-corresponding, without form, without perception, without opposition, having one characteristic, called the characteristic of emptiness. The Buddhas, the World-Honored Ones, speak relying on conventional truth, not relying on ultimate truth. Why? Because within ultimate truth, bodily actions, verbal actions, and mental actions cannot be grasped; yet without bodily actions, verbal actions, and mental actions, ultimate truth also cannot be grasped. That is, the equality-nature of dharmas, conditioned dharmas, and unconditioned dharmas are called ultimate truth. It is not that apart from all conditioned and unconditioned dharmas there exists a separate ultimate truth. Therefore, when great bodhisattvas practice the profound perfection of wisdom, without disturbing ultimate truth they practice the conduct of great bodhisattvas, bring about the accomplishment of sentient beings, purify Buddha-fields, and can quickly attain the wisdom of omniscience, benefiting sentient beings throughout the remainder of future time.”
At that time Subhūti said to the Buddha:
“World-Honored One, if the equality-nature of all dharmas is the fundamental nature of emptiness, and this fundamental nature of emptiness is neither created by itself nor created by something else in relation to all dharmas, then when great bodhisattvas practice the profound perfection of wisdom, how can they, without disturbing ultimate truth, benefit sentient beings through the four means of gathering?”
The Buddha said to Subhūti:
Indeed, indeed, exactly as you have said! The equality of the nature of all phenomena… all phenomena are of the nature of emptiness. This nature of emptiness, with regard to conditioned phenomena, is neither self-created nor created by something else; yet the Great Bodhisattvas can, for the benefit of sentient beings, use the four means of gathering to bring about great benefit. If any sentient beings themselves know that all phenomena are of the nature of emptiness, then the Buddhas and Bodhisattvas would not manifest miraculous powers and perform wondrous deeds. That is, within the emptiness of the nature of all phenomena, although unmoving, they cause sentient beings to be far removed from false conceptual discriminations, abide in the emptiness of phenomena, and be liberated from the suffering of birth and death. This means causing sentient beings to be free from the conception of self, and extending further, from conceptions regarding that which enables one to perceive; also causing sentient beings to be free from the conception of form up to the conception of consciousness; also causing sentient beings to be free from the conception of the eye faculty up to the conception of the mind faculty; also causing sentient beings to be free from the conception of the form sphere up to the conception of the dharma sphere; also causing sentient beings to be free from the conception of the eye realm up to the conception of the mind realm; also causing sentient beings to be free from the conception of the form realm up to the conception of the dharma realm; also causing sentient beings to be free from the conception of the eye-consciousness realm up to the conception of the mind-consciousness realm; also causing sentient beings to be free from the conception of eye-contact up to the conception of mind-contact; also causing sentient beings to be free from the conception of feelings arising conditioned by eye-contact up to the conception of feelings arising conditioned by mind-contact; also causing sentient beings to be free from the conception of the earth element up to the conception of the consciousness element; also causing sentient beings to be free from the conception of causal conditions up to the conception of dominant conditions; also causing sentient beings to be free from the conception of phenomena arising through conditions; also causing sentient beings to be free from the conception of ignorance up to the conception of aging and death; also causing sentient beings to be free from the conception of contaminated and uncontaminated phenomena; also causing sentient beings to be free from the conception of worldly and transcendent phenomena; also causing sentient beings to be free from the conception of conditioned and unconditioned phenomena. Thus, after causing sentient beings to be free from all conceptions, they abide in the realm of the unconditioned and become liberated from all birth, aging, sickness, and death. That realm of the unconditioned is precisely the emptiness of all phenomena, conventionally referred to as the realm of the unconditioned.
The venerable Subhūti addressed the Buddha: “World-Honored One, because of what phenomenon should one say that all phenomena are empty?”
The Buddha said to Subhūti:
“Because form up to the wisdom of omniscience are all of the nature of emptiness, therefore it is said that all phenomena are empty. Furthermore, Subhūti, what do you think? Is an emanated body that again creates transformations and performs actions something real and not empty?”
Subhūti replied to the Buddha:
“World-Honored One, no! The things produced through transformation are completely unreal. All are empty.”
The Buddha said to Subhūti:
“The things produced through transformation and emptiness—these two phenomena neither combine nor separate. These two phenomena are both empty because they are ‘empty emptiness’; one should not make distinctions such as ‘this is emptiness’ or ‘this is transformation.’ Why? Because within the nature of emptiness, there are not two things, emptiness and transformation, that can be grasped. This is because all phenomena are completely empty.
Furthermore, Subhūti, there is no form, up to the unsurpassed perfect enlightenment of the Buddhas, that is not something transformed. These beings who are transformed are all empty.
Furthermore, Subhūti, based upon such phenomena, the designations of persons are established, called ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas; all are transformations. These transformed persons are all empty.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, are worldly phenomena such as the aggregates, sense bases, and elements, and sentient beings, all transformations; and are transcendent phenomena such as the four foundations of mindfulness and sentient beings also transformations?”
The Buddha said to Subhūti:
“All worldly and transcendent phenomena are transformations. Within these there are transformed Śrāvakas, transformed Pratyekabuddhas, transformed Bodhisattvas, transformed Tathāgatas, transformed afflictions, and transformed karmic activities. For this reason I say: all phenomena are like illusions and transformations, equal and without difference.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, are the fruits of cessation—namely the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, Pratyekabuddhahood, Buddhahood, and the permanent elimination of the continuous latent tendencies of afflictions—also transformations?”
The Buddha said to Subhūti:
“Such phenomena, if they are associated with the two characteristics of arising and ceasing, are also transformations.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, what phenomenon is not transformation?”
The Buddha said to Subhūti:
“Any phenomenon that is not associated with arising and ceasing is not transformation.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, what phenomenon is not associated with arising and ceasing?”
The Buddha said to Subhūti:
“That is the non-deceptive phenomenon, namely Nirvāṇa. This phenomenon is not associated with arising and ceasing.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, as you have taught, the equality of the nature of phenomena, all are empty, without movement, non-dual, and there is not even a single small phenomenon that is not empty by its own nature. Then how can it be said that Nirvāṇa is not transformation?”
The Buddha said to Subhūti:
“Indeed, indeed, exactly as you have said! There is not even a single small phenomenon that is not empty by its own nature. This emptiness of inherent nature is not created by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Buddhas, nor created by anyone at all. Whether there is a Buddha or no Buddha, the inherent nature remains eternally empty. This itself is Nirvāṇa. Therefore I say that Nirvāṇa is not transformation; it is not that there truly exists a phenomenon called Nirvāṇa that can be said to be unborn, unceasing, and non-transforming.
Furthermore, Subhūti, novice Bodhisattvas who hear that all phenomena are completely empty, and that even Nirvāṇa is also like transformation, may become afraid and be unable to cultivate wholesome phenomena. Therefore, for their sake, I say that if a phenomenon is not associated with arising and ceasing, then that phenomenon is not transformation; it is not that there separately exists a real Nirvāṇa that is not empty.”
At that time, Subhūti addressed the Buddha:
“World-Honored One, by what skillful means do you teach and transmit instructions to those Great Bodhisattvas who have newly generated the aspiration to seek unsurpassed perfect enlightenment, so that they know that the inherent nature of phenomena is always empty, and yet when they hear that all phenomena are completely empty they do not become afraid?”
The Buddha said to Subhūti:
“Is it that all phenomena first existed and later became nonexistent? They are not empty by their inherent nature. Rather, all phenomena were not existent before, and afterward they are not nonexistent; their inherent nature is always empty. There is nothing to fear. Therefore I teach and transmit instructions to newly aspiring Great Bodhisattvas seeking unsurpassed perfect enlightenment in this way, causing them to know that the inherent nature of phenomena is always empty, and upon hearing that all are completely empty, to rejoice, have faith, and accept it.”
When the Blessed One had spoken this sutra, countless assemblies of Great Bodhisattvas, Śrāvakas, humans and non-humans, and all the great assembly, having heard the Buddha’s teaching, rejoiced greatly, had faith, accepted it, and practiced accordingly.