THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 81
Chapter 22: INDRA (5)
Subhūti, the mind of the Tathāgata does not abide in the perfection of generosity, does not abide in the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the four dhyānas, does not abide in the four immeasurables or four formless concentrations. Why? Because the four dhyānas… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the eight liberations, does not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the four foundations of mindfulness, does not abide in the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because the four foundations of mindfulness… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the dharma gate of liberation through emptiness, does not abide in the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the five kinds of eyes, does not abide in the six supernatural powers. Why? Because the five kinds of eyes… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the ten powers of the Buddha, does not abide in the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the dharma of non-forgetfulness, does not abide in the nature of constant equanimity. Why? Because the dharma of non-forgetfulness… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in all the dhāraṇī dharma gates, does not abide in all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the wisdom of all-knowing, does not abide in the wisdom of the aspects of the path or wisdom of all aspects. Why? Because the wisdom of all-knowing… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the Śrāvaka vehicle, does not abide in the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because the Śrāvaka vehicle… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in stream-enterers and the stream-entry path and fruit, does not abide in once-returners, non-returners, arahants and their paths and fruits. Why? Because stream-enterers… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in pratyekabuddhas and the pratyekabuddha fruit, does not abide in Bodhisattvas, Tathāgatas and the dharmas of Bodhisattvas and Tathāgatas. Why? Because pratyekabuddhas… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the stage of Extreme Joy and its dharmas, does not abide in the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, Cloud of Dharma and their dharmas. Why? Because the stage of Extreme Joy… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the ordinary-person stage and its dharmas, does not abide in the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, Tathāgata stage and their dharmas. Why? Because the ordinary-person stage… cannot be grasped.
Thus, Subhūti, the mind of the Tathāgata, with respect to all dharmas, has completely no resting place whatsoever, nor is it the case that it does not abide.
At that time, the Elder Subhūti said to Śāriputra:
“Just so: although a Great Bodhisattva abides in the perfection of wisdom, one is the same as the Tathāgata — with respect to all dharmas, having completely no resting place whatsoever, nor is it the case that one does not abide. Why? Śāriputra, because although a Great Bodhisattva abides in the perfection of wisdom, with respect to form one neither abides nor does not abide; with respect to feeling, perception, formation, and consciousness, one also neither abides nor does not abide. Why? Because the form aggregate… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the eye base one neither abides nor does not abide; with respect to the ear, nose, tongue, body, and mind bases one also neither abides nor does not abide. Why? Because the eye base… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the form base one neither abides nor does not abide; with respect to the sound, smell, taste, touch, and dharma bases one also neither abides nor does not abide. Why? Because the form base… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the eye element one neither abides nor does not abide; with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition one also neither abides nor does not abide. Why? Because the eye element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the ear element one neither abides nor does not abide; with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition one also neither abides nor does not abide. Why? Because the ear element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the nose element one neither abides nor does not abide; with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition one also neither abides nor does not abide. Why? Because the nose element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the tongue element one neither abides nor does not abide; with respect to the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition one also neither abides nor does not abide. Why? Because the tongue element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the body element one neither abides nor does not abide; with respect to the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition one also neither abides nor does not abide. Why? Because the body element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the mind element one neither abides nor does not abide; with respect to the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition one also neither abides nor does not abide. Why? Because the mind element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the earth element one neither abides nor does not abide; with respect to the water, fire, wind, space, and consciousness elements one also neither abides nor does not abide. Why? Because the earth element… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the noble truth of suffering one neither abides nor does not abide; with respect to the noble truths of origination, cessation, and the path one also neither abides nor does not abide. Why? Because the noble truth of suffering… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to ignorance one neither abides nor does not abide; with respect to formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair one also neither abides nor does not abide. Why? Because ignorance… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to inner emptiness one neither abides nor does not abide; with respect to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature one also neither abides nor does not abide. Why? Because inner emptiness… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to suchness one neither abides nor does not abide; with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm one also neither abides nor does not abide. Why? Because suchness… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the perfection of generosity one neither abides nor does not abide; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom one also neither abides nor does not abide. Why? Because the perfection of generosity… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the four dhyānas one neither abides nor does not abide; with respect to the four immeasurables and four formless concentrations one also neither abides nor does not abide. Why? Because the four dhyānas… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the eight liberations one neither abides nor does not abide; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities one also neither abides nor does not abide. Why? Because the eight liberations… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the four foundations of mindfulness one neither abides nor does not abide; with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path one also neither abides nor does not abide. Why? Because the four foundations of mindfulness… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the dharma gate of liberation through emptiness one neither abides nor does not abide; with respect to the dharma gates of liberation through signlessness and wishlessness one also neither abides nor does not abide. Why? Because the dharma gate of liberation through emptiness… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the five kinds of eyes one neither abides nor does not abide; with respect to the six supernatural powers one also neither abides nor does not abide. Why? Because the five kinds of eyes… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the ten powers of the Buddha one neither abides nor does not abide; with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha one also neither abides nor does not abide. Why? Because the ten powers of the Buddha… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the dharma of non-forgetfulness one neither abides nor does not abide; with respect to the nature of constant equanimity one also neither abides nor does not abide. Why? Because the dharma of non-forgetfulness… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to all the dhāraṇī dharma gates one neither abides nor does not abide; with respect to all the samādhi dharma gates one also neither abides nor does not abide. Why? Because all the dhāraṇī dharma gates… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the wisdom of all-knowing one neither abides nor does not abide; with respect to the wisdom of the aspects of the path and wisdom of all aspects one also neither abides nor does not abide. Why? Because the wisdom of all-knowing… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the Śrāvaka vehicle one neither abides nor does not abide; with respect to the Pratyekabuddha vehicle and the Supreme Vehicle one also neither abides nor does not abide. Why? Because the Śrāvaka vehicle… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to stream-enterers and the stream-entry path and fruit one neither abides nor does not abide; with respect to once-returners, non-returners, arahants and their paths and fruits one also neither abides nor does not abide. Why? Because stream-enterers… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to pratyekabuddhas and the pratyekabuddha fruit one neither abides nor does not abide; with respect to Bodhisattvas, Tathāgatas and the dharmas of Bodhisattvas and Tathāgatas one also neither abides nor does not abide. Why? Because pratyekabuddhas… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the stage of Extreme Joy and its dharmas one neither abides nor does not abide; with respect to the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, Cloud of Dharma and their dharmas one also neither abides nor does not abide. Why? Because the stage of Extreme Joy… has no two characteristics.
Śāriputra, although a Great Bodhisattva abides in the perfection of wisdom, with respect to the ordinary-person stage and its dharmas one neither abides nor does not abide; with respect to the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, Tathāgata stage and their dharmas one also neither abides nor does not abide. Why? Because the ordinary-person stage… has no two characteristics.
Śāriputra, a Great Bodhisattva’s relationship to the perfection of wisdom — wherever one neither abides nor does not abide, using non-attainment as a skillful means, one should study in this way.
Chapter 23: THE HEAVENLY SONS (1)
At that time, in the assembly there were heavenly sons who gave rise to this thought: “The yakṣas and others, although their mantric words are hidden and secret, can be comprehended. Yet the Venerable Subhūti, with respect to this perfection of wisdom, although using various kinds of words to reveal it, we are completely unable to understand.” Subhūti, knowing this thought, immediately said to them:
“O heavenly sons, is there something in what I have said that you cannot understand?”
The heavenly sons replied:
“Yes, indeed!”
The Elder Subhūti then said to them:
“Regarding this dharma, I have never spoken a single word. You also have not heard anything — so what basis is there for understanding? Why? Because with respect to the profound perfection of wisdom, all paths of language and verbal expression must be departed from. Therefore, within it, the speaker, the listener, and the understander are all impossible to grasp. The fruit of Supreme Enlightenment attained by all the Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened — its characteristic is profound; it is likewise. Heavenly sons, you should know: it is as if a transformation body of the Buddha transformed immeasurable bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to all come and gather together; then transformed one person who could proclaim the Dharma within that assembly to proclaim the Wonderful Dharma. What do you think? Within this, is there truly a person who can speak, a person who can hear, and a person who can understand?”
The heavenly sons replied:
“No, Venerable One!”
Subhūti said:
“Heavenly sons, just so! Because all dharmas are like transformation, within the perfection of wisdom the speaker, the listener, and the understander are completely impossible to grasp. Heavenly sons, you should know: it is as in a dream, in the dream one sees a Buddha teaching and transmitting to Bodhisattvas and Śrāvakas. What do you think? Within this, is there truly a person who can speak, a person who can hear, and a person who can understand?”
The heavenly sons replied:
“No, Venerable One!”
Subhūti said:
“Heavenly sons, just so! Because all dharmas are like a dream, within the perfection of wisdom the speaker, the listener, and the understander are completely impossible to grasp. Heavenly sons, you should know: it is as if two people are in a mountain cave, each on one side, simultaneously praising the Buddha, Dharma, and Saṃgha, their voices producing an echo. What do you think? Can these two echoes hear each other and understand each other?”
The heavenly sons replied:
“No, Venerable One!”
Subhūti said:
“Heavenly sons, just so! Because all dharmas are like an echo, within the perfection of wisdom the speaker, the listener, and the understander are completely impossible to grasp. Heavenly sons, you should know: it is as if a magician, or his disciple, standing at a crossroads, transforms into the four assemblies, with one body of the Buddha among them proclaiming the Dharma. What do you think? Within this, is there truly a person who can speak, a person who can hear, and a person who can understand?”
The heavenly sons replied:
“No, Venerable One!”
Subhūti said:
“Heavenly sons, just so! Because all dharmas are like an illusion, within the perfection of wisdom the speaker, the listener, and the understander are completely impossible to grasp.”
At that time, the heavenly sons gave rise to another thought: “The Venerable Subhūti, with respect to this dharma of the perfection of wisdom, although using various kinds of skillful means to explain it clearly, wishing to make it easy to understand, yet its meaning, already profound and subtle, has become even more profound and even more subtle — difficult to penetrate and comprehend.”
Subhūti, knowing their thought, then said to them:
“Heavenly sons, you should know: form is neither profound nor subtle; feeling, perception, formation, and consciousness are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of form cannot be grasped; the nature of the profundity and subtlety of feeling, perception, formation, and consciousness also cannot be grasped.
Heavenly sons, you should know: the eye base is neither profound nor subtle; the ear, nose, tongue, body, and mind bases are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the eye base cannot be grasped; the nature of the profundity and subtlety of the ear, nose, tongue, body, and mind bases also cannot be grasped.
Heavenly sons, you should know: the form base is neither profound nor subtle; the sound, smell, taste, touch, and dharma bases are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the form base cannot be grasped; the nature of the profundity and subtlety of the sound, smell, taste, touch, and dharma bases also cannot be grasped.
Heavenly sons, you should know: the eye element is neither profound nor subtle; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the eye element cannot be grasped; the nature of the profundity and subtlety of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition also cannot be grasped.
Heavenly sons, you should know: the ear element is neither profound nor subtle; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the ear element cannot be grasped; the nature of the profundity and subtlety of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition also cannot be grasped.
Heavenly sons, you should know: the nose element is neither profound nor subtle; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the nose element cannot be grasped; the nature of the profundity and subtlety of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition also cannot be grasped.
Heavenly sons, you should know: the tongue element is neither profound nor subtle; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the tongue element cannot be grasped; the nature of the profundity and subtlety of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition also cannot be grasped.
Heavenly sons, you should know: the body element is neither profound nor subtle; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the body element cannot be grasped; the nature of the profundity and subtlety of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition also cannot be grasped.
Heavenly sons, you should know: the mind element is neither profound nor subtle; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the mind element cannot be grasped; the nature of the profundity and subtlety of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition also cannot be grasped.
Heavenly sons, you should know: the earth element is neither profound nor subtle; the water, fire, wind, space, and consciousness elements are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the earth element cannot be grasped; the nature of the profundity and subtlety of the water, fire, wind, space, and consciousness elements also cannot be grasped.
Heavenly sons, you should know: the noble truth of suffering is neither profound nor subtle; the noble truths of origination, cessation, and the path are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the noble truth of suffering cannot be grasped; the nature of the profundity and subtlety of the noble truths of origination, cessation, and the path also cannot be grasped.
Heavenly sons, you should know: ignorance is neither profound nor subtle; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of ignorance cannot be grasped; the nature of the profundity and subtlety of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair also cannot be grasped.
Heavenly sons, you should know: inner emptiness is neither profound nor subtle; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of inner emptiness cannot be grasped; the nature of the profundity and subtlety of outer emptiness through emptiness of non-nature-self-nature also cannot be grasped.
Heavenly sons, you should know: suchness is neither profound nor subtle; the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of suchness cannot be grasped; the nature of the profundity and subtlety of the dharma realm through the inconceivable realm also cannot be grasped.
Heavenly sons, you should know: the perfection of generosity is neither profound nor subtle; the perfections of pure precepts, patience, energy, meditation, and wisdom are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the perfection of generosity cannot be grasped; the nature of the profundity and subtlety of the perfections of pure precepts through wisdom also cannot be grasped.
Heavenly sons, you should know: the four dhyānas are neither profound nor subtle; the four immeasurables and four formless concentrations are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the four dhyānas cannot be grasped; the nature of the profundity and subtlety of the four immeasurables and four formless concentrations also cannot be grasped.
Heavenly sons, you should know: the eight liberations are neither profound nor subtle; the eight spheres of mastery, nine successive concentrations, and ten totalities are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the eight liberations cannot be grasped; the nature of the profundity and subtlety of the eight spheres of mastery, nine successive concentrations, and ten totalities also cannot be grasped.
Heavenly sons, you should know: the four foundations of mindfulness are neither profound nor subtle; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the four foundations of mindfulness cannot be grasped; the nature of the profundity and subtlety of the four right efforts through the noble eightfold path also cannot be grasped.
Heavenly sons, you should know: the five kinds of eyes are neither profound nor subtle; the six supernatural powers are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the five kinds of eyes cannot be grasped; the nature of the profundity and subtlety of the six supernatural powers also cannot be grasped.
Heavenly sons, you should know: the ten powers of the Buddha are neither profound nor subtle; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the ten powers of the Buddha cannot be grasped; the nature of the profundity and subtlety of the four fearlessnesses through the eighteen unshared qualities of the Buddha also cannot be grasped.
Heavenly sons, you should know: the dharma of non-forgetfulness is neither profound nor subtle; the nature of constant equanimity is neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the dharma of non-forgetfulness cannot be grasped; the nature of the profundity and subtlety of the nature of constant equanimity also cannot be grasped.
Heavenly sons, you should know: all the dhāraṇī dharma gates are neither profound nor subtle; all the samādhi dharma gates are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of all the dhāraṇī dharma gates cannot be grasped; the nature of the profundity and subtlety of all the samādhi dharma gates also cannot be grasped.
Heavenly sons, you should know: the wisdom of all-knowing is neither profound nor subtle; the wisdom of the aspects of the path and wisdom of all aspects are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the wisdom of all-knowing cannot be grasped; the nature of the profundity and subtlety of the wisdom of the aspects of the path and wisdom of all aspects also cannot be grasped.
Heavenly sons, you should know: the Śrāvaka vehicle is neither profound nor subtle; the Pratyekabuddha vehicle and the Supreme Vehicle are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the Śrāvaka vehicle cannot be grasped; the nature of the profundity and subtlety of the Pratyekabuddha vehicle and the Supreme Vehicle also cannot be grasped.
Heavenly sons, you should know: stream-enterers are neither profound nor subtle; once-returners, non-returners, and arahants are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of stream-enterers cannot be grasped; the nature of the profundity and subtlety of once-returners, non-returners, and arahants also cannot be grasped.
Heavenly sons, you should know: the stream-entry path and stream-entry fruit are neither profound nor subtle; the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the stream-entry path and stream-entry fruit cannot be grasped; the nature of the profundity and subtlety of the once-return path and once-return fruit through the arahant path and arahant fruit also cannot be grasped.
Heavenly sons, you should know: pratyekabuddhas are neither profound nor subtle; the pratyekabuddha path and pratyekabuddha fruit are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of pratyekabuddhas cannot be grasped; the nature of the profundity and subtlety of the pratyekabuddha path and pratyekabuddha fruit also cannot be grasped.
Heavenly sons, you should know: Great Bodhisattvas are neither profound nor subtle; the fruit of Supreme Enlightenment is also neither profound nor subtle. Why? Because the nature of the profundity and subtlety of form cannot be grasped; the nature of the profundity and subtlety of the fruit of Supreme Enlightenment also cannot be grasped.
Heavenly sons, you should know: the dharmas of Great Bodhisattvas are neither profound nor subtle; the fruit of Supreme Enlightenment is neither profound nor subtle. Why? Because the nature of the profundity and subtlety of form cannot be grasped; the nature of the profundity and subtlety of the fruit of Supreme Enlightenment also cannot be grasped.
Heavenly sons, you should know: the stage of Extreme Joy is neither profound nor subtle; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the stage of Extreme Joy cannot be grasped; the nature of the profundity and subtlety of the stages of Stainless through Cloud of Dharma also cannot be grasped.
Heavenly sons, you should know: the dharmas of the stage of Extreme Joy are neither profound nor subtle; the dharmas of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the dharmas of the stage of Extreme Joy cannot be grasped; the nature of the profundity and subtlety of the dharmas of the stages of Stainless through Cloud of Dharma also cannot be grasped.
Heavenly sons, you should know: the ordinary-person stage is neither profound nor subtle; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the ordinary-person stage cannot be grasped; the nature of the profundity and subtlety of the Lineage stage through the Tathāgata stage also cannot be grasped.
Heavenly sons, you should know: the dharmas of the ordinary-person stage are neither profound nor subtle; the dharmas of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are neither profound nor subtle. Why? Because the nature of the profundity and subtlety of the dharmas of the ordinary-person stage cannot be grasped; the nature of the profundity and subtlety of the dharmas of the Lineage stage through the Tathāgata stage also cannot be grasped.
At that time the heavenly sons gave rise to this further thought:
“In the dharma proclaimed by the Venerable Subhūti there is no display of form; no display of feeling, perception, formation, or consciousness. Why? Because the nature of the form aggregate… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the eye base; no display of the ear, nose, tongue, body, or mind base. Why? Because the nature of the eye base… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the form base; no display of the sound, smell, taste, touch, or dharma base. Why? Because the nature of the form base… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the eye element; no display of the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition. Why? Because the nature of the eye element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the ear element; no display of the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition. Why? Because the nature of the ear element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the nose element; no display of the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition. Why? Because the nature of the nose element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the tongue element; no display of the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition. Why? Because the nature of the tongue element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the body element; no display of the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition. Why? Because the nature of the body element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the mind element; no display of the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition. Why? Because the nature of the mind element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the earth element; no display of the water, fire, wind, space, or consciousness element. Why? Because the nature of the earth element… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the noble truth of suffering; no display of the noble truths of origination, cessation, or the path. Why? Because the nature of the noble truth of suffering… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of ignorance; no display of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, or aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because the nature of ignorance… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of inner emptiness; no display of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature. Why? Because the nature of inner emptiness… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of suchness; no display of the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm. Why? Because the nature of suchness… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the perfection of generosity; no display of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the nature of the perfection of generosity… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the four dhyānas; no display of the four immeasurables or four formless concentrations. Why? Because the nature of the four dhyānas… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the eight liberations; no display of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the nature of the eight liberations… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the four foundations of mindfulness; no display of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because the nature of the four foundations of mindfulness… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the dharma gate of liberation through emptiness; no display of the dharma gates of liberation through signlessness or wishlessness. Why? Because the nature of the dharma gate of liberation through emptiness… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the five kinds of eyes; no display of the six supernatural powers. Why? Because the nature of the five kinds of eyes… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the ten powers of the Buddha; no display of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Because the nature of the ten powers of the Buddha… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the dharma of non-forgetfulness; no display of the nature of constant equanimity. Why? Because the nature of the dharma of non-forgetfulness… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of all the dhāraṇī dharma gates; no display of all the samādhi dharma gates. Why? Because the nature of all the dhāraṇī dharma gates… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the wisdom of all-knowing; no display of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because the nature of the wisdom of all-knowing… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the Śrāvaka vehicle; no display of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because the nature of the Śrāvaka vehicle… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of stream-enterers; no display of once-returners, non-returners, or arahants. Why? Because the nature of stream-enterers… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the stream-entry path and stream-entry fruit; no display of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because the nature of the stream-entry path and stream-entry fruit… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of pratyekabuddhas; no display of the pratyekabuddha path or pratyekabuddha fruit. Why? Because the nature of pratyekabuddhas… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of Great Bodhisattvas; no display of the Samyaksaṃbuddha. Why? Because the nature of Great Bodhisattvas… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the dharmas of Great Bodhisattvas; no display of the fruit of Supreme Enlightenment. Why? Because the nature of the dharmas of Great Bodhisattvas… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the stage of Extreme Joy; no display of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, or Cloud of Dharma. Why? Because the nature of the stage of Extreme Joy… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the dharmas of the stage of Extreme Joy; no display of the dharmas of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, or Cloud of Dharma. Why? Because the nature of the dharmas of the stage of Extreme Joy… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the ordinary-person stage; no display of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, or Tathāgata stage. Why? Because the nature of the ordinary-person stage… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is no display of the dharmas of the ordinary-person stage; no display of the dharmas of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, or Tathāgata stage. Why? Because the nature of the dharmas of the ordinary-person stage… cannot be displayed.
In the dharma proclaimed by the Venerable Subhūti there is also no display of letters, words, or speech. Why? Because the nature of letters, words, and speech… cannot be displayed.”
At that time, the Elder Subhūti, fully knowing the thoughts of the heavenly sons, said to them:
“Just so, just so, as you have thought! All dharmas up through the fruit of Supreme Enlightenment — letters, words, and speech are all impossible to attain. Therefore with respect to the perfection of wisdom, there is no speaker, no listener, and also no understander. Therefore, you should, within this dharma, according to what has been said, cultivate a firm and strong tolerance. Sentient beings who wish to abide in and attain the stream-entry fruit, once-return fruit, non-return fruit, and arahant fruit — relying on this tolerance they can reach the ultimate. Sentient beings who wish to abide in and attain the pratyekabuddha fruit and the enlightenment of pratyekabuddhas — relying on this tolerance they can also reach the ultimate. Sentient beings who wish to abide in and attain the fruit of Supreme Enlightenment — relying on this tolerance they can reach the ultimate. Thus, heavenly sons, Great Bodhisattvas from the moment of first giving rise to the aspiration through to the ultimate should abide in the profound perfection of wisdom that transcends all paths of teaching, reception, comprehension, and understanding; should always diligently study and practice it, should not abandon it.”
At that time, the heavenly sons gave rise to yet another thought:
“Right now, for what kind of sentient beings does the Venerable Subhūti wish to proclaim what dharma?”
The Elder Subhūti, fully knowing the thoughts of the heavenly sons, said to them:
“Heavenly sons, you should know: right now I wish, for sentient beings who are like an illusion, like a transformation, like a dream, to proclaim a dharma that is like an illusion, like a transformation, like a dream. Why? Because those who listen in this way — with respect to what has been proclaimed, there is no listening, no understanding, and no place of realization.”
The heavenly sons further asked:
“Does the Venerable One consider the speaker, the listener, and the dharma proclaimed to all be matters like an illusion, like a transformation, like a dream?”
Subhūti replied: