THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 318
Chapter 46: WISDOM THAT LEADS (3)
At that time, the Venerable Subhūti addressed the Buddha:
World-Honored One, as the Buddha has taught, if a Great Bodhisattva continuously follows, approaches, and enters into the paths of emptiness, signlessness, wishlessness, space, non-possession, non-arising, non-ceasing, non-defilement, non-purity, suchness, the Dharma realm, Dharma nature, the nature of non-falseness, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, the inconceivable realm, non-fabrication, illusion, dream, echo, reflection, mirage, magical transformation, and illusory city, in order to cultivate the profound Prajñāpāramitā, then that is a Great Bodhisattva continuously following, approaching, and entering the wisdom of Omniscience in order to cultivate the profound Prajñāpāramitā.
The Buddha said:
Subhūti, that Great Bodhisattva does not practice form, nor does he practice feeling, perception, formations, or consciousness.
Subhūti, that Great Bodhisattva does not practice the eye sense base, nor does he practice the ear, nose, tongue, body, or mind sense bases.
Subhūti, that Great Bodhisattva does not practice the form sense object, nor does he practice sound, smell, taste, touch, or dharma sense objects.
Subhūti, that Great Bodhisattva does not practice the eye element, nor does he practice the ear, nose, tongue, body, or mind elements.
Subhūti, that Great Bodhisattva does not practice the form element, nor does he practice sound, smell, taste, touch, or dharma elements.
Subhūti, that Great Bodhisattva does not practice the eye-consciousness element, nor does he practice the ear, nose, tongue, body, or mind-consciousness elements.
Subhūti, that Great Bodhisattva does not practice eye contact, nor does he practice ear, nose, tongue, body, or mind contact.
Subhūti, that Great Bodhisattva does not practice the feelings arising dependent upon eye contact as their condition, nor does he practice the feelings arising dependent upon ear, nose, tongue, body, or mind contact as their condition.
Subhūti, that Great Bodhisattva does not practice the earth element, nor does he practice the water, fire, wind, space, or consciousness elements.
Subhūti, that Great Bodhisattva does not practice ignorance, nor does he practice formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
Subhūti, that Great Bodhisattva does not practice the perfection of giving, nor does he practice moral discipline, patience, diligence, meditative concentration, or Prajñāpāramitā.
Subhūti, that Great Bodhisattva does not practice internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, or emptiness of the self-nature of non-emptiness.
Subhūti, that Great Bodhisattva does not practice suchness, nor does he practice the Dharma realm, Dharma nature, the nature of non-falseness, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, or the inconceivable realm.
Subhūti, that Great Bodhisattva does not practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.
Subhūti, that Great Bodhisattva does not practice the noble truth of suffering, nor does he practice the noble truths of origin, cessation, or the path.
Subhūti, that Great Bodhisattva does not practice the four meditative absorptions. Subhūti, that Great Bodhisattva does not practice the four immeasurables. Subhūti, that Great Bodhisattva does not practice the four formless absorptions. Subhūti, that Great Bodhisattva does not practice the eight liberations. Subhūti, that Great Bodhisattva does not practice the eight spheres of mastery.
Subhūti, that Great Bodhisattva does not practice the nine successive concentrations.
Subhūti, that Great Bodhisattva does not practice the ten universal bases.
Subhūti, that Great Bodhisattva does not practice the liberation-door of emptiness, nor does he practice the liberation-doors of signlessness and wishlessness.
Subhūti, that Great Bodhisattva does not practice the five kinds of eyes.
Subhūti, that Great Bodhisattva does not practice the six supernormal powers. Subhūti, that Great Bodhisattva does not practice the samādhi dharma-door.
Subhūti, that Great Bodhisattva does not practice the dhāraṇī dharma-door. Subhūti, that Great Bodhisattva does not practice the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha.
Subhūti, that Great Bodhisattva does not practice the wisdom of all, does not practice the wisdom of the path-aspects, and does not practice the wisdom of all aspects. Why, Subhūti? Because the Great Bodhisattva’s following, approaching, and entering into the wisdom of Omniscience cannot be created, cannot be destroyed, comes from nowhere, goes nowhere, has no place of abiding, has no direction, has no boundary, has no number, has no measure, has no going, and has no coming.
Subhūti, such wisdom of Omniscience is already without number, without going and coming, and cannot be grasped; therefore it also cannot be attained.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon form, nor can it be realized by relying upon feeling, perception, formations, or consciousness.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the eye sense base, nor can it be realized by relying upon the ear, nose, tongue, body, or mind sense bases.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the form sense object, nor can it be realized by relying upon sound, smell, taste, touch, or dharma sense objects.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the eye element, nor can it be realized by relying upon the ear, nose, tongue, body, or mind elements.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the form element, nor can it be realized by relying upon sound, smell, taste, touch, or dharma elements.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the eye-consciousness element, nor can it be realized by relying upon the ear, nose, tongue, body, or mind-consciousness elements.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon eye contact, nor can it be realized by relying upon ear, nose, tongue, body, or mind contact.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon feelings arising dependent upon eye contact as their condition, nor can it be realized by relying upon feelings arising dependent upon ear, nose, tongue, body, or mind contact as their condition.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the earth element, nor can it be realized by relying upon the water, fire, wind, space, or consciousness elements.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon ignorance, nor can it be realized by relying upon formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the perfection of giving, nor can it be realized by relying upon moral discipline, patience, diligence, meditative concentration, or Prajñāpāramitā.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon internal emptiness, nor can it be realized by relying upon external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, or emptiness of the self-nature of non-emptiness.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon suchness, nor can it be realized by relying upon the Dharma realm, Dharma nature, the nature of non-falseness, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, or the inconceivable realm.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the four foundations of mindfulness, nor can it be realized by relying upon the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the noble truth of suffering, nor can it be realized by relying upon the noble truths of origin, cessation, or the path.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the four meditative absorptions.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the four immeasurables.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the four formless absorptions.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the eight liberations.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the eight spheres of mastery.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the nine successive concentrations.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the ten universal bases.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the liberation-door of emptiness, nor can it be realized by relying upon the liberation-doors of signlessness and wishlessness.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the five kinds of eyes.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the six supernormal powers.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the samādhi dharma-door.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the dhāraṇī dharma-door.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the ten powers of the Buddha, nor can it be realized by relying upon the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the fruit of Stream-entry, nor can it be realized by relying upon the fruits of Once-returning, Non-returning, or Arhatship.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the fruition of a Pratyekabuddha.
Subhūti, such wisdom of Omniscience cannot be realized by relying upon the wisdom of all, nor can it be realized by relying upon the wisdom of the path-aspects or the wisdom of all aspects.
Why?
Venerable Subhūti, because form itself is the wisdom of omniscience; feeling, perception, formations, and consciousness themselves are the wisdom of omniscience.
Venerable Subhūti, because the eye faculty itself is the wisdom of omniscience; the ear, nose, tongue, body, and mind faculties themselves are the wisdom of omniscience.
Venerable Subhūti, because the form object itself is the wisdom of omniscience; sound, smell, taste, touch, and dharma objects themselves are the wisdom of omniscience.
Venerable Subhūti, because the eye element itself is the wisdom of omniscience; the ear, nose, tongue, body, and mind elements themselves are the wisdom of omniscience.
Venerable Subhūti, because the form element itself is the wisdom of omniscience; the sound, smell, taste, touch, and dharma elements themselves are the wisdom of omniscience.
Venerable Subhūti, because the eye-consciousness element itself is the wisdom of omniscience; the ear, nose, tongue, body, and mind-consciousness elements themselves are the wisdom of omniscience.
Venerable Subhūti, because eye-contact itself is the wisdom of omniscience; ear, nose, tongue, body, and mind-contact themselves are the wisdom of omniscience.
Venerable Subhūti, because the feelings arising conditioned by eye-contact itself are the wisdom of omniscience; the feelings arising conditioned by ear, nose, tongue, body, and mind-contact themselves are the wisdom of omniscience.
Venerable Subhūti, because the earth element itself is the wisdom of omniscience; the water, fire, wind, space, and consciousness elements themselves are the wisdom of omniscience.
Venerable Subhūti, because ignorance itself is the wisdom of omniscience; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress themselves are the wisdom of omniscience.
Venerable Subhūti, because the perfection of generosity itself is the wisdom of omniscience; the perfections of pure morality, patience, diligence, meditative absorption, and wisdom themselves are the wisdom of omniscience.
Venerable Subhūti, because the emptiness of inner phenomena itself is the wisdom of omniscience; the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature itself are the wisdom of omniscience.
Venerable Subhūti, because suchness itself is the wisdom of omniscience; the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm itself are the wisdom of omniscience.
Venerable Subhūti, because the four foundations of mindfulness itself are the wisdom of omniscience; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path themselves are the wisdom of omniscience.
Venerable Subhūti, because the noble truth of suffering itself is the wisdom of omniscience; the noble truths of origin, cessation, and path themselves are the wisdom of omniscience.
Venerable Subhūti, because the four meditative absorptions themselves are the wisdom of omniscience. Venerable Subhūti, because the four immeasurables themselves are the wisdom of omniscience. Venerable Subhūti, because the four formless concentrations themselves are the wisdom of omniscience. Venerable Subhūti, because the eight liberations themselves are the wisdom of omniscience. Venerable Subhūti, because the eight bases of mastery themselves are the wisdom of omniscience.
Venerable Subhūti, because the nine successive absorptions themselves are the wisdom of omniscience. Venerable Subhūti, because the ten totalities themselves are the wisdom of omniscience.
Venerable Subhūti, because the liberation-door of emptiness itself is the wisdom of omniscience; the liberation-doors of signlessness and wishlessness themselves are the wisdom of omniscience.
Venerable Subhūti, because the five types of eyes themselves are the wisdom of omniscience.
Venerable Subhūti, because the six supernormal powers themselves are the wisdom of omniscience. Venerable Subhūti, because the samādhi dharma-door itself is the wisdom of omniscience.
Venerable Subhūti, because the dhāraṇī dharma-door itself is the wisdom of omniscience. Venerable Subhūti, because the ten powers of the Buddha themselves are the wisdom of omniscience; the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities themselves are the wisdom of omniscience.
Venerable Subhūti, because the fruit of stream-entry itself is the wisdom of omniscience; the fruits of once-returning, non-returning, and arhatship themselves are the wisdom of omniscience.
Venerable Subhūti, because the state of a solitary buddha itself is the wisdom of omniscience.
Venerable Subhūti, because all-knowledge itself is the wisdom of omniscience; path-knowing wisdom and all-aspect wisdom themselves are the wisdom of omniscience.
Why, Venerable Subhūti? Because the suchness of form, the suchness of the wisdom of omniscience, and the suchness of all phenomena are one suchness, not two, not different; the suchness of feeling, perception, formations, and consciousness, the suchness of the wisdom of omniscience, and the suchness of all phenomena are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the eye faculty, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the ear, nose, tongue, body, and mind faculties, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the form object, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of sound, smell, taste, touch, and dharma objects, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the eye element, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the ear, nose, tongue, body, and mind elements, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the form element, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of sound, smell, taste, touch, and dharma elements, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the eye-consciousness element, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the ear, nose, tongue, body, and mind-consciousness elements, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of eye-contact, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of ear, nose, tongue, body, and mind-contact, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of feelings arising conditioned by eye-contact, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of feelings arising conditioned by ear, nose, tongue, body, and mind-contact, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the earth element, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the water, fire, wind, space, and consciousness elements, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of ignorance, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the perfection of generosity, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of pure morality, patience, diligence, meditative absorption, and wisdom, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the emptiness of inner phenomena, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the non-existence of self-nature itself, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of suchness, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the four foundations of mindfulness, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the noble truth of suffering, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the noble truths of origin, cessation, and path, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the four meditative absorptions, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the four immeasurables, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the four formless concentrations, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the eight liberations, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the eight bases of mastery, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the nine successive absorptions, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the ten totalities, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the liberation-door of emptiness, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the liberation-doors of signlessness and wishlessness, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the five types of eyes, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the six supernormal powers, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the samādhi dharma-door, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the dhāraṇī dharma-door, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the ten powers of the Buddha, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the fruit of stream-entry, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of the fruits of once-returning, non-returning, and arhatship, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of the state of a solitary buddha, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Venerable Subhūti, whether it is the suchness of all-knowledge, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different; whether it is the suchness of path-knowing wisdom and all-aspect wisdom, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different.
Chapter 47: SUCHNESS (1)
At that time, the gods of the Desire Realm and Form Realm, each carrying various celestial powdered fragrances of Tagara, Tamāla, and sandalwood, and also holding blue lotuses, red lotuses, yellow lotuses, white lotuses, wondrously fragrant flowers, wondrously melodious flowers, and great wondrously melodious flowers, all from the heavens, scattered them from afar as offerings to the Buddha. Then they went to the place of the Blessed One, bowed with their heads at his feet, withdrew, stood to one side, and said:
Blessed One, the Perfection of Wisdom as such is extremely profound, difficult to see and difficult to know, beyond thought, beyond all objects of thought, subtle and peaceful, knowable only by the wise; it is not something ordinary worldly beings can believe in or comprehend. At the moment of attaining the unsurpassed perfect enlightenment of the Buddhas, all Tathāgata Arhant Perfectly Awakened Ones, within that profound Perfection of Wisdom scripture, all spoke thus:
Form is the wisdom of omniscience, and the wisdom of omniscience is form; feeling, perception, formations, and consciousness are the wisdom of omniscience, and the wisdom of omniscience is feeling, perception, formations, and consciousness.
The eye faculty is the wisdom of omniscience, and the wisdom of omniscience is the eye faculty; the ear, nose, tongue, body, and mind faculties are the wisdom of omniscience, and the wisdom of omniscience is the ear, nose, tongue, body, and mind faculties.
The form object is the wisdom of omniscience, and the wisdom of omniscience is the form object; sound, smell, taste, touch, and dharma objects are the wisdom of omniscience, and the wisdom of omniscience is sound, smell, taste, touch, and dharma objects.
The eye element is the wisdom of omniscience, and the wisdom of omniscience is the eye element; the ear, nose, tongue, body, and mind elements are the wisdom of omniscience, and the wisdom of omniscience is the ear, nose, tongue, body, and mind elements.
The form element is the wisdom of omniscience, and the wisdom of omniscience is the form element; sound, smell, taste, touch, and dharma elements are the wisdom of omniscience, and the wisdom of omniscience is sound, smell, taste, touch, and dharma elements.
The eye-consciousness element is the wisdom of omniscience, and the wisdom of omniscience is the eye-consciousness element; the ear, nose, tongue, body, and mind-consciousness elements are the wisdom of omniscience, and the wisdom of omniscience is the ear, nose, tongue, body, and mind-consciousness elements.
Eye-contact is the wisdom of omniscience, and the wisdom of omniscience is eye-contact; ear, nose, tongue, body, and mind-contact are the wisdom of omniscience, and the wisdom of omniscience is ear, nose, tongue, body, and mind-contact.
The feelings arising conditioned by eye-contact are the wisdom of omniscience, and the wisdom of omniscience is the feelings arising conditioned by eye-contact; the feelings arising conditioned by ear, nose, tongue, body, and mind-contact are the wisdom of omniscience, and the wisdom of omniscience is the feelings arising conditioned by ear, nose, tongue, body, and mind-contact.
The earth element is the wisdom of omniscience, and the wisdom of omniscience is the earth element; the water, fire, wind, space, and consciousness elements are the wisdom of omniscience, and the wisdom of omniscience is the water, fire, wind, space, and consciousness elements.
Ignorance is the wisdom of omniscience, and the wisdom of omniscience is ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are the wisdom of omniscience, and the wisdom of omniscience is formations up to aging and death.
The perfection of generosity is the wisdom of omniscience, and the wisdom of omniscience is the perfection of generosity; pure morality, patience, diligence, meditative absorption, and wisdom are the wisdom of omniscience, and the wisdom of omniscience is pure morality up to the perfection of wisdom.
The emptiness of inner phenomena is the wisdom of omniscience, and the wisdom of omniscience is the emptiness of inner phenomena; the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature itself are the wisdom of omniscience, and the wisdom of omniscience is the emptiness of outer phenomena up to the emptiness of the non-existence of self-nature itself.
Suchness is the wisdom of omniscience, and the wisdom of omniscience is suchness; the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are the wisdom of omniscience, and the wisdom of omniscience is the dharma realm up to the inconceivable realm.
The four foundations of mindfulness are the wisdom of omniscience, and the wisdom of omniscience is the four foundations of mindfulness; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path are the wisdom of omniscience, and the wisdom of omniscience is the four right efforts up to the eightfold noble path.
The noble truth of suffering is the wisdom of omniscience, and the wisdom of omniscience is the noble truth of suffering; the noble truths of origin, cessation, and path are the wisdom of omniscience, and the wisdom of omniscience is the noble truths of origin, cessation, and path.
The four meditative absorptions are the wisdom of omniscience, and the wisdom of omniscience is the four meditative absorptions; the four immeasurables are the wisdom of omniscience, and the wisdom of omniscience is the four immeasurables; the four formless concentrations are the wisdom of omniscience, and the wisdom of omniscience is the four formless concentrations.
The eight liberations are the wisdom of omniscience, and the wisdom of omniscience is the eight liberations; the eight bases of mastery are the wisdom of omniscience, and the wisdom of omniscience is the eight bases of mastery; the nine successive absorptions are the wisdom of omniscience, and the wisdom of omniscience is the nine successive absorptions; the ten totalities are the wisdom of omniscience, and the wisdom of omniscience is the ten totalities.
The liberation-door of emptiness is the wisdom of omniscience, and the wisdom of omniscience is the liberation-door of emptiness; the liberation-doors of signlessness and wishlessness are the wisdom of omniscience, and the wisdom of omniscience is the liberation-doors of signlessness and wishlessness.
The five types of eyes are the wisdom of omniscience, and the wisdom of omniscience is the five types of eyes; the six supernormal powers are the wisdom of omniscience, and the wisdom of omniscience is the six supernormal powers.
The samādhi dharma-door is the wisdom of omniscience, and the wisdom of omniscience is the samādhi dharma-door; the dhāraṇī dharma-door is the wisdom of omniscience, and the wisdom of omniscience is the dhāraṇī dharma-door.
The ten powers of the Buddha are the wisdom of omniscience, and the wisdom of omniscience is the ten powers of the Buddha; the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities are the wisdom of omniscience, and the wisdom of omniscience is the four fearlessnesses up to the eighteen unshared Buddha qualities.
The fruit of stream-entry is the wisdom of omniscience, and the wisdom of omniscience is the fruit of stream-entry; the fruits of once-returning, non-returning, and arhatship are the wisdom of omniscience, and the wisdom of omniscience is the fruits of once-returning, non-returning, and arhatship.
The state of a solitary buddha is the wisdom of omniscience, and the wisdom of omniscience is the state of a solitary buddha.
All-knowledge is the wisdom of omniscience, and the wisdom of omniscience is all-knowledge; path-knowing wisdom and all-aspect wisdom are the wisdom of omniscience, and the wisdom of omniscience is path-knowing wisdom and all-aspect wisdom.
The unsurpassed perfect enlightenment of the Buddhas is the wisdom of omniscience, and the wisdom of omniscience is the unsurpassed perfect enlightenment of the Buddhas.
Why? Because whether the suchness of form, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different, and also not exhaustible; whether the suchness of feeling, perception, formations, and consciousness, the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are one suchness, not two, not different, and also not exhaustible.
Whether it is the suchness of the unsurpassed state of Enlightenment of all Buddhas, or the suchness of the wisdom of omniscience, or the suchness of all phenomena, they are all one suchness, without two, without difference, and without end.