MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 22
Chapter 71: THE TREE OF THE RIGHT PATH
Subhūti said to the Buddha:
“World-Honored One! This Prajñāpāramitā is extremely profound. The Great Bodhisattvas do not see that there are any sentient beings, yet for the sake of sentient beings they seek Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment). This is an extremely difficult undertaking. It is like a person who wishes to plant a tree in the middle of empty space; that would be very difficult.
World-Honored One! It is likewise: the Great Bodhisattvas seek Anuttara-samyak-saṃbodhi for the sake of sentient beings, yet sentient beings do not truly exist.”
The Buddha said:
“That is correct, Subhūti! The deeds of the Great Bodhisattvas are extremely difficult: for the sake of sentient beings they seek Anuttara-samyak-saṃbodhi, saving sentient beings who are deluded and attached to the notions of self and what belongs to self.
Subhūti! It is like a person planting a tree who does not know the roots, trunk, branches, leaves, flowers, or fruits, yet cherishes, nurtures, cultivates, and waters it. That tree gradually grows, and its flowers, leaves, fruits, and seeds all come to completion, allowing the person to enjoy them.
In the same way, the Great Bodhisattvas seek Anuttara-samyak-saṃbodhi for the sake of sentient beings, gradually practicing the six pāramitās, attaining All-knowing Wisdom, accomplishing the tree of enlightenment, and using its flowers, fruits, leaves, and seeds to benefit sentient beings.
Subhūti! What are the leaves of the tree that benefit sentient beings?
When sentient beings, through the Great Bodhisattvas, are able to escape the three evil paths, those are the leaves that benefit sentient beings.
What are the flowers that benefit sentient beings?
Through the Great Bodhisattvas, sentient beings are born as humans of wealthy and noble families, are born in the Heaven of the Four Heavenly Kings, and up to the Heaven of Neither Perception nor Non-Perception; these are the flowers that benefit sentient beings.
What are the fruits that benefit sentient beings?
That Great Bodhisattva, through attaining All-knowing Wisdom, enables sentient beings to attain the fruit of Stream-entry (Sotāpanna) and up to Buddhahood. These sentient beings gradually use the teachings of the three vehicles to enter the Great Nirvāṇa Without Remainder; this is the fruit that benefits sentient beings.
That Great Bodhisattva does not see any truly existing sentient beings to be liberated, yet liberates sentient beings, causing them to be free from inverted attachment to self. The Great Bodhisattva thinks: ‘Within all dharmas there are no sentient beings. I seek All-knowing Wisdom for the sake of sentient beings, yet those sentient beings do not truly exist.’
World-Honored One! One should know that such a Bodhisattva is like a Buddha.
Why? Because through that Bodhisattva, all seeds of hell beings, animals, and hungry ghosts are cut off; all seeds of calamities, poverty, and lowly conditions are cut off; and all seeds of the Desire Realm, Form Realm, and Formless Realm are cut off.”
“That is correct, Subhūti! One should know that such a Bodhisattva is like a Buddha.
Subhūti! If Great Bodhisattvas did not arouse the mind seeking Anuttara-samyak-saṃbodhi, then in the world there would be no Buddhas of the past, future, or present. There would also be no Pratyekabuddhas, Arhats, Anāgāmins, Sakṛdāgāmins, or Stream-enterers. There would also never be an end to the three evil paths and the three realms.
Subhūti! It is just as you have said: that Great Bodhisattva is like a Buddha.
Why? Because it is due to Suchness that one is called a Tathāgata. Due to Suchness one is called a Pratyekabuddha, an Arhat, and all noble sages. Due to Suchness, form, feeling, perception, formations, and consciousness are so called. Due to Suchness, all dharmas are so called, including conditioned nature and unconditioned nature. All these Suchnesses are truly thus, without difference; therefore they are called Suchness.
The Great Bodhisattvas who learn this Suchness attain All-knowing Wisdom and are called Tathāgatas.
For this cause and through this characteristic, it is said that one should know the Great Bodhisattva is like a Buddha, because it is the characteristic of Suchness.
Subhūti! Therefore, Great Bodhisattvas should learn the Suchness of Prajñāpāramitā.
When Bodhisattvas learn the Suchness of Prajñāpāramitā, they will learn the Suchness of all dharmas. Having learned the Suchness of all dharmas, they attain completeness in all Suchness dharmas. Having attained completeness in all Suchness dharmas, they abide in all Suchness dharmas and attain freedom. Having abided in all Suchness dharmas and attained freedom, they skillfully know the faculties of all sentient beings. Having skillfully known the faculties of all sentient beings, they skillfully know the complete faculties of all sentient beings and skillfully know the karmic causes and conditions of all sentient beings.
Having known the karmic causes and conditions of all sentient beings, they attain complete vow wisdom. Having attained complete vow wisdom, the wisdom of the three times becomes pure. Having purified the wisdom of the three times, they benefit all sentient beings. Having benefited all sentient beings, they purify the Buddha realms. Having purified the Buddha realms, they attain All-knowing Wisdom. Having attained All-knowing Wisdom, they turn the Dharma wheel. Having turned the Dharma wheel, they establish sentient beings in the three vehicles, causing them to enter Nirvāṇa Without Remainder.
Thus, Subhūti, if Great Bodhisattvas wish to attain all merits that benefit themselves and others, they must arouse the mind of Anuttara-samyak-saṃbodhi.
World-Honored One! Great Bodhisattvas who practice the profound Prajñāpāramitā according to the teachings should be honored with prostrations by all beings in the worlds of gods, humans, and asuras.”
“Subhūti! It is so. Great Bodhisattvas who practice the profound Prajñāpāramitā according to the teachings should indeed be honored with prostrations by all beings in the worlds of gods, humans, and asuras.
World-Honored One! How much merit and virtue does a Great Bodhisattva who has just aroused the mind, seeking Anuttara-samyak-saṃbodhi for the sake of sentient beings, obtain?”
“Subhūti! If all sentient beings in a small thousand-world realm were to all arouse the mind of the Śrāvaka and Pratyekabuddha paths, what do you think? Would their merit and virtue be great?”
“World-Honored One, it would be immeasurable and vast!”
O Subhūti! Their merit compared with the merit of a Bodhisattva who has just generated the aspiration is not even one hundredth, not even one thousandth, not even one ten-thousand-billionth, and even by counting through all analogies it still cannot be compared.
Why? Because the aspiration toward the Śrāvaka and Pratyekabuddha vehicles all arises from the Bodhisattva, whereas the Bodhisattva never arises from the Śrāvaka or Pratyekabuddha.
The comparison is the same for two thousand middle-sized world systems and three thousand great thousand world systems. And if all beings throughout three thousand great thousand world systems were to generate the aspiration toward the Śrāvaka and Pratyekabuddha vehicles again, just as all beings in the three thousand great thousand world systems abided in the stages of Dry Wisdom Ground, Nature Ground, Eight-Person Ground, Seeing Ground, Thin Ground, Freedom from Desire Ground, Having Reached the Limit Ground, and Pratyekabuddha Ground, all that merit, if compared with that of a Bodhisattva who has just generated the aspiration, would still not equal one hundredth, one thousandth, one ten-thousand-billionth, and even by counting through all analogies it would still not be equal.
O Subhūti! The newly aspiring Bodhisattvas throughout the great thousand world systems are not equal to Bodhisattvas who have entered the Dharma-position. The Bodhisattvas who have entered the Dharma-position throughout the great thousand world systems are not equal to Bodhisattvas who are progressing toward Buddhahood. The Bodhisattvas progressing toward Buddhahood throughout the great thousand world systems are not equal to the merit and virtue of the Buddha—not even one hundredth, one thousandth, one ten-thousand-billionth, or even by counting through all analogies can they be compared.
The World-Honored One! What teachings should a newly aspiring Bodhisattva contemplate and remember?
O Subhūti! One should contemplate and remember Omniscient Wisdom.
The World-Honored One! What is Omniscient Wisdom? What are the conditions, the superior causes, the modes of practice, and the characteristics of Omniscient Wisdom?
O Subhūti! Omniscient Wisdom does not truly exist; it has no thought, no arising, and no manifestation.
As you, Subhūti, have asked about the conditions, superior causes, practices, and characteristics of Omniscient Wisdom:
O Subhūti! Omniscient Wisdom has no dharma; its condition is mindfulness, its superior cause is stillness, its practice is tranquility, and its direction is signlessness. These are called the conditions, superior causes, practices, and characteristics of Omniscient Wisdom.
The World-Honored One! Is only Omniscient Wisdom the dharma of emptiness, or are form, feeling, perception, formations, consciousness, and even conditioned characteristics and unconditioned characteristics also empty dharmas?
O Subhūti! Form up to conditioned characteristics and unconditioned characteristics are also empty dharmas.
The World-Honored One! Why is Omniscient Wisdom an empty dharma, and why are form up to conditioned characteristics and unconditioned characteristics also empty dharmas?
O Subhūti! Because Omniscient Wisdom is empty by its own nature; if a dharma is empty by its own nature, it is called an empty dharma. Form up to conditioned characteristics and unconditioned characteristics are the same.
The World-Honored One! Why are the natures of all dharmas empty?
O Subhūti! All dharmas arise through the combination of causes and conditions. Within dharmas there is no inherent nature; if there is no inherent nature, it is called a dharma of emptiness.
Therefore, great Bodhisattvas must know that all dharmas have no nature. Why?
Because the nature of all dharmas is emptiness.
The World-Honored One! If all dharmas have no nature, by what skillful means does a newly aspiring Bodhisattva practice the Perfection of Giving up to the Perfection of Prajñā, purify Buddha lands, accomplish sentient beings, practice the four meditations, the four immeasurable minds, the four formless concentrations, inner emptiness up to emptiness of what is neither existent nor nonexistent, the four foundations of mindfulness up to the eightfold noble path, the three concentrations, the eight liberations, the nine successive absorptions, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, great compassion, and Omniscient Wisdom; purify lands and accomplish sentient beings?
O Subhūti! A great Bodhisattva can learn the emptiness nature of all dharmas, can also purify Buddha lands and accomplish sentient beings, and knows that lands and sentient beings also have no nature. This is precisely the power of skillful means.
O Subhūti! That great Bodhisattva practices the six perfections and learns the Buddha path, up to practicing Omniscient Wisdom and learning the Buddha path, and also knows that the Buddha path has no nature. This Bodhisattva practices the six perfections, learns the Buddha path, and until not yet having accomplished the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, great compassion, and Omniscient Wisdom, this is called learning the Buddha path. When the causes and conditions of the Buddha path have been fully completed, then with a single thought corresponding to wisdom, one attains Omniscient Wisdom, and at the same time all afflictive habits and latent tendencies are completely ended, because they do not arise.
At that time, using the Buddha eye to look upon the great thousand world system, one sees that dharmas are empty; even emptiness itself does not truly exist, much less any dharma.
Thus, O Subhūti! A great Bodhisattva should practice the Perfection of Prajñā with the nature of emptiness.
O Subhūti! This is called the skillful means of a great Bodhisattva; even emptiness does not truly exist, much less any dharma.
O Subhūti! When this great Bodhisattva gives, the giver, the receiver, and the Bodhisattva’s mind—even emptiness itself—cannot be known, much less any dharma. Up to Omniscient Wisdom: the one who attains it, the dharma attained, and the place of attainment—even emptiness itself—cannot be known, much less any dharma.
Why? Because all dharmas are originally such. They are not made by the Buddha, not made by Śrāvakas, Pratyekabuddhas, or anyone else. Because all dharmas have no creator.
The World-Honored One! Are the dharmas and the nature of dharmas separate?
That is correct, O Subhūti! The dharmas and the nature of dharmas are separate.
The World-Honored One! If the dharmas and the nature of dharmas are separate, then how can a separate dharma know a separate dharma, whether existent or nonexistent?
Why? Because an empty dharma cannot know an empty dharma; an existent dharma cannot know an existent dharma; an empty dharma cannot know an existent dharma; an existent dharma cannot know an empty dharma.
The World-Honored One! If this is so, then all dharmas have no characteristics. Why then does a great Bodhisattva distinguish those dharmas as existent or nonexistent?
O Subhūti! Through conventional truth, a great Bodhisattva speaks to sentient beings of existence or nonexistence, but not through ultimate truth.
The World-Honored One! Are conventional truth and ultimate truth different?
O Subhūti! Conventional truth and ultimate truth are not different. Why? Because the Thusness of conventional truth is itself the Thusness of ultimate truth. Because sentient beings do not see or know this Thusness, the great Bodhisattva uses conventional truth to teach sentient beings and speaks of existence or nonexistence.
Furthermore, O Subhūti! Because sentient beings grasp at characteristics regarding the five aggregates and do not know that they are not truly existent, the great Bodhisattva teaches those sentient beings and speaks of existence or nonexistence, causing sentient beings to know that they are not truly existent.
Thus, O Subhūti! A great Bodhisattva should practice the Perfection of Prajñā in this way.
Chapter 72: THE PRACTICE OF THE BODHISATTVA
Subhūti said to the Buddha:
The World-Honored One! The World-Honored One has spoken of the practice of the Bodhisattva. What is the practice of the Bodhisattva?
The Buddha taught:
O Subhuti! The practice of the Bodhisattva is performed for the sake of Anuttara-samyak-sambodhi; this is called the practice of the Bodhisattva.
The World-Honored One! How does a Great Bodhisattva practice for the sake of Anuttara-samyak-sambodhi, and why is that called the practice of the Bodhisattva?
O Subhuti! If a Great Bodhisattva practices without attachment to form, practices without attachment to feeling, perception, formations, and consciousness; practices without attachment to the eye up to the mind; practices without attachment to forms up to dharmas; practices without attachment to the eye realm up to the mind-consciousness realm; practices the Perfection of Giving up to the Perfection of Prajna; practices internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, dispersed emptiness, emptiness of all dharmas, nature emptiness, self-characteristic emptiness, emptiness of non-existent dharmas, emptiness of existent dharmas, emptiness of non-existent and existent dharmas; practices the First Dhyana up to the Fourth Dhyana; practices Loving-kindness, Compassion, Joy, and Equanimity; practices the realm of infinite space up to the realm of neither perception nor non-perception; practices the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; practices the Empty Samadhi, the Signless Samadhi, and the Wishless Samadhi; practices the eight Liberations, practices the nine successive concentrations; practices the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges; practices the eighteen uncommon qualities; practices great loving-kindness and great compassion; practices the purification of Buddha lands; practices the maturation of sentient beings; practices various forms of eloquence; practices letters and words, practices without letters and words; practices the various dharani gateways; practices the nature of the conditioned; practices the nature of the unconditioned. All practices are identical with the one and only Anuttara-samyak-sambodhi, without practicing anything that is different.
O Subhuti! A Great Bodhisattva who practices Prajna-paramita in this way is called practicing Anuttara-samyak-sambodhi; this is the practice of the Bodhisattva.
The World-Honored One! What meaning does the World-Honored One intend when calling the Buddha “Buddha”?
O Subhuti! Because he truly knows the meaning of all dharmas, he is called Buddha. Because he has attained the true characteristic of all dharmas, he is called Buddha. Because he has penetrated the true meaning, he is called Buddha. Because he knows all dharmas exactly as they truly are, he is called Buddha.
The World-Honored One! What meaning is there in calling it Bodhi?
O Subhuti! The meaning of emptiness is the meaning of Bodhi; the meaning of Thusness, the meaning of Dharma-nature, and the meaning of True Reality are the meaning of Bodhi.
Furthermore, O Subhuti! Names, characteristics, and expressions are the meaning of Bodhi.
O Subhuti! The true meaning of the Bodhisattva cannot be destroyed and cannot be discriminated; that is the meaning of Bodhi.
Furthermore, O Subhuti! The true characteristic of all dharmas is not false and is not subject to different arising and cessation; therefore it is called Bodhi.
Furthermore, O Subhuti! Bodhi is possessed by all Buddhas, therefore it is called Bodhi.
Furthermore, O Subhuti! The correct and universal knowledge of all Buddhas is called Bodhi.
The World-Honored One! If a Great Bodhisattva practices the six Paramitas for the sake of Bodhi up to practicing All-Knowledge, regarding all dharmas, are they called attainment, loss, increase, decrease, arising, ceasing, defiled, or pure?
O Subhuti! If a Great Bodhisattva practices the six Paramitas for the sake of Bodhi up to practicing All-Knowledge, regarding all dharmas there is no attainment, no loss, no increase, no decrease, no arising, no ceasing, no defilement, and no purity.
Why? Because when a Great Bodhisattva practices Prajna-paramita, it does not arise because of attainment, loss, increase, decrease, arising, ceasing, defilement, or purity.
The World-Honored One! If a Great Bodhisattva practices Prajna-paramita without arising because of attainment, loss, increase, decrease, arising, ceasing, defilement, or purity, then how does a Great Bodhisattva practicing Prajna-paramita retain and attain the Perfection of Giving up to the Perfection of Prajna? How does one practice internal emptiness up to emptiness of non-existent and existent dharmas? How does one practice the four Dhyanas, the four immeasurable minds, and the four formless concentrations? How does one practice the four Foundations of Mindfulness up to the eightfold Noble Path? How does one practice the three liberation gates of emptiness, signlessness, and wishlessness? How does one practice the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen uncommon qualities, great loving-kindness, and great compassion? How does one practice the ten stages of the Bodhisattva? How does one surpass the ranks of the Hearers and Pratyekabuddhas and enter the stage of the Bodhisattva?
O Subhuti! While practicing Prajna-paramita, a Great Bodhisattva practices the six Paramitas without using duality, and practices All-Knowledge without using duality.
The World-Honored One! If a Great Bodhisattva practices the six Paramitas without using duality, up to practicing All-Knowledge without using duality, then how does the Bodhisattva, from the initial thought of awakening up to the final ultimate thought, increase and develop wholesome roots?
O Subhuti! If one practices by using duality, wholesome roots cannot increase.
Why? Because all ordinary beings rely upon duality and therefore cannot increase wholesome roots. A Great Bodhisattva does not practice by using duality, and therefore from the initial mind to the final mind, wholesome roots increase. Therefore, all worldly beings, gods, humans, and Asuras cannot overcome or destroy the wholesome roots of a Great Bodhisattva, causing them to fall into the ranks of Hearers or Pratyekabuddhas. All evil and unwholesome dharmas cannot control a Great Bodhisattva and prevent them from practicing the six Paramitas to increase wholesome roots.
O Subhuti! A Great Bodhisattva should practice Prajna-paramita in this way.
The World-Honored One! Is it because of wholesome roots that a Great Bodhisattva practices Prajna-paramita?
O Subhuti! It is not because of wholesome roots, nor is it not because of wholesome roots, nor is it because of unwholesome roots that a Great Bodhisattva practices Prajna-paramita.
Why? O Subhuti! According to the Dharma of the Great Bodhisattva, if one has not made offerings to the Buddhas, has not perfected wholesome roots, and has not obtained a true Good Spiritual Friend, one cannot attain All-Knowledge.
The World-Honored One! How does a Great Bodhisattva make offerings to the Buddhas, perfect wholesome roots, obtain true Good Spiritual Friends, and attain All-Knowledge?
O Subhuti! From the moment a Great Bodhisattva first arouses the mind of awakening, they make offerings to the Buddhas. The twelve divisions of the teachings spoken by the Buddhas, from Sutras up to Discussions, are heard, received, memorized, recited, contemplated, and understood by that Great Bodhisattva. Because of understanding, they attain Dharani. Because of attaining Dharani, unobstructed wisdom arises. Because unobstructed wisdom arises, wherever they are reborn, until they attain All-Knowledge, they never forget.
A Great Bodhisattva also plants wholesome roots before the Buddhas. Protected by those wholesome roots, they are never born into evil paths or among difficulties. Through those wholesome roots, they attain purity of body and mind. Because of purity of body and mind, they purify Buddha lands and bring sentient beings to maturity. Protected by those wholesome roots, they never become separated from Good Spiritual Friends; these are the Buddhas, the Great Bodhisattvas, and the Hearers who praise the Buddha, Dharma, and Sangha.
Thus, O Subhuti! A Great Bodhisattva should make offerings to the Buddhas, cultivate wholesome roots, and draw near to true Good Spiritual Friends.
Chapter 73: PLANTING WHOLESOME ROOTS
Subhuti said to the Buddha:
The World-Honored One! If a Great Bodhisattva does not make offerings to the Buddhas, does not perfect wholesome roots, and does not obtain true Good Spiritual Friends, will they attain All-Knowledge?
The Buddha said:
Hey Subhuti! A Great Bodhisattva who makes offerings to all the Buddhas, cultivates roots of goodness, and obtains true Good Spiritual Friends still finds it difficult to attain All-Knowledge, let alone one who does not make offerings to the Buddhas, does not cultivate roots of goodness, and does not obtain true Good Spiritual Friends.
The World-Honored One, why is it that a Great Bodhisattva who makes offerings to all the Buddhas, cultivates roots of goodness, and obtains true Good Spiritual Friends still finds it difficult to attain All-Knowledge?
Subhuti, that Great Bodhisattva has moved away from the power of skillful means, does not follow the Buddhas to hear about the power of skillful means, has not fully cultivated roots of goodness, and does not constantly follow the guidance of true Good Spiritual Friends.
The World-Honored One, what is the power of skillful means that a Great Bodhisattva practices according to in order to attain All-Knowledge?
Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Giving, in accordance with the mind of All-Wisdom, they give to Buddhas, Pratyekabuddhas, Hearers, or people and non-people. At that time, the Great Bodhisattva does not give rise to the thought of giving, nor does the thought of a recipient arise. Why? Because they contemplate that the self-nature of all phenomena is empty, unborn, without any fixed characteristic, and without anything that can be transformed, thereby entering the true mark of all phenomena. This is the mark of non-action and non-arising of all phenomena. The Great Bodhisattva uses this power of skillful means to increase their roots of goodness. Because their roots of goodness increase, they practice the Perfection of Giving, purify Buddha lands, accomplish sentient beings, and do not receive worldly karmic rewards from giving. That Great Bodhisattva practices the Perfection of Giving solely because they wish to liberate all sentient beings.
Furthermore, Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Morality, in accordance with the mind of All-Knowledge, they uphold precepts and do not fall into lust, anger, or delusion, nor do they fall into the bondage of afflictions or the unwholesome dharmas that obstruct the path, such as greed, breaking precepts, hatred, laziness, distracted thought, ignorance, pride, great pride, excessive pride, self-conceit, overbearing pride, pride of inferiority, perverse pride, or into the mind of a Hearer or a Pratyekabuddha.
Why? Because that Great Bodhisattva contemplates that all phenomena by their own nature are empty, unborn, without any fixed characteristic, and not subject to transformation, and enters into the true mark of all phenomena. This is the mark of non-action and non-arising of phenomena. Because that Great Bodhisattva has accomplished this power of skillful means, their roots of goodness increase. Because their roots of goodness increase, they practice the Perfection of Morality, purify Buddha lands, accomplish sentient beings, and do not receive worldly karmic rewards from upholding precepts. They practice the Perfection of Morality solely because they wish to liberate all sentient beings.
Furthermore, Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Patience, in accordance with the mind of All-Knowledge, through accomplishing the power of skillful means, they practice the path of seeing truth and the path of cultivation, yet they do not cling to the fruits of Stream-entry, Once-returning, Non-returning, or Arhatship. Why? Because that Great Bodhisattva knows that all phenomena by their own nature are empty, unborn, without fixed characteristics, and not subject to transformation. Although that Great Bodhisattva practices the factors that aid the path, they surpass the Hearers and Pratyekabuddhas. This is called the Bodhisattva’s Patience with Non-arising.
Furthermore, Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Diligence, they enter the First Dhyana up to the Fourth Dhyana, enter the Four Immeasurable Minds, and the Four Formless Concentrations. Although they enter and emerge from these meditations, they do not receive their karmic rewards. Why? Because that Great Bodhisattva has accomplished the power of skillful means, knows that the self-nature of meditative absorptions is empty, unborn, without fixed characteristics, and not subject to transformation, purifies Buddha lands, accomplishes sentient beings, and practices diligence without receiving worldly karmic rewards. They practice the Perfection of Diligence solely because they wish to liberate all sentient beings.
Furthermore, Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Meditation, in accordance with the mind of All-Knowledge, they enter the Eight Liberations and the Nine Sequential Concentrations, yet they do not attain even the fruit of Stream-entry up to Arhatship. Why? Because that Great Bodhisattva knows that all phenomena by their own nature are empty, unborn, without fixed characteristics, and not subject to transformation.
Furthermore, Subhuti, from the time a Great Bodhisattva first generates the mind, when practicing the Perfection of Prajna, they learn the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Eighteen Unshared Dharmas, Great Loving-Kindness, Great Compassion, and so forth. Until they attain All-Knowledge, purify Buddha lands, and accomplish sentient beings, during this stage they must learn in this way. Why? Because that Great Bodhisattva knows that all phenomena by their own nature are empty, unborn, without fixed characteristics, and not subject to transformation.
Subhuti, a Great Bodhisattva should practice the Perfection of Prajna in this way without receiving karmic rewards.
Chapter 74: UNIVERSAL LEARNING
Subhuti said to the Buddha:
The World-Honored One, that Great Bodhisattva has accomplished vast wisdom, practices this profound Dharma, and yet also does not receive karmic rewards.
The Buddha said:
Indeed, Subhuti! The Great Bodhisattva who has perfected vast wisdom and practices the profound Prajñāpāramitā also does not receive karmic retribution. Why? Because that Great Bodhisattva is unmoving with regard to the nature of all dharmas.
The World-Honored One, which dharma natures is one unmoving toward?
Subhuti, one is unmoving toward the nature of nonexistence of all things; unmoving toward the nature of form; unmoving toward the nature of feeling, perception, formations, and consciousness; unmoving toward the nature of the perfection of generosity; unmoving toward the nature of the perfection of morality, up to and including the nature of the perfection of wisdom. One is unmoving toward the nature of the four meditations, the nature of the four immeasurable minds, and the nature of the formless concentrations. One is unmoving toward the nature of the four foundations of mindfulness, up to and including the nature of the eightfold noble path. One is unmoving toward the nature of samadhi, and the nature of great loving-kindness and great compassion.
Why? Because these natures of dharmas are precisely nonexistent. And a nonexistent dharma cannot attain an existent dharma.
The World-Honored One, can an existent dharma attain an existent dharma?
Subhuti, no.
The World-Honored One, can an existent dharma attain a nonexistent dharma?
Subhuti, no.
The World-Honored One, can a nonexistent dharma attain a nonexistent dharma?
Subhuti, no.
The World-Honored One, if a nonexistent dharma cannot attain an existent dharma, an existent dharma cannot attain an existent dharma, an existent dharma cannot attain a nonexistent dharma, and a nonexistent dharma cannot attain a nonexistent dharma, then how is it that the World-Honored One attained the path?
Subhuti, attainment is not because of these four alternatives.
The World-Honored One, what is meant by attainment?
Subhuti, it is neither existent nor nonexistent, without any conceptual elaborations; this is called attaining the path.
The World-Honored One, what are the conceptual elaborations of a Great Bodhisattva?
Subhuti, if a Great Bodhisattva considers form to be permanent or impermanent, that is conceptual elaboration. To consider feeling, perception, formations, and consciousness to be permanent or impermanent is conceptual elaboration. To consider form to be suffering or happiness is conceptual elaboration. To consider feeling, perception, formations, and consciousness to be suffering or happiness is conceptual elaboration. To consider form to be self or non-self is conceptual elaboration. To consider feeling, perception, formations, and consciousness to be self or non-self is conceptual elaboration. To consider form to be tranquil or not tranquil is conceptual elaboration. To consider feeling, perception, formations, and consciousness to be tranquil or not tranquil is conceptual elaboration. To consider that the Noble Truth of suffering must be seen, the Noble Truth of origination must be eliminated, the Noble Truth of cessation must be realized, and the Noble Truth of the path must be cultivated is conceptual elaboration. To consider that one must cultivate the four meditations, the four immeasurable minds, and the four formless concentrations is conceptual elaboration. To consider that one must cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path is conceptual elaboration. To consider that one must cultivate the liberation gates of emptiness, signlessness, and wishlessness is conceptual elaboration. To consider that one must cultivate the eight liberations and the nine successive concentrations is conceptual elaboration. To consider, “I must surpass the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha,” is conceptual elaboration. “I must complete the ten stages of the Bodhisattva,” is conceptual elaboration. “I must enter the Bodhisattva stage,” is conceptual elaboration. “I must purify the Buddha realm,” is conceptual elaboration. “I must bring beings to maturity,” is conceptual elaboration. “I must generate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unique qualities of a Buddha,” is conceptual elaboration. “I will attain omniscient wisdom,” is conceptual elaboration. “I will eliminate the habitual tendencies of all afflictions,” is conceptual elaboration.
Subhuti, when that Great Bodhisattva practices Prajñāpāramitā, because form, feeling, perception, formations, consciousness, up to and including omniscient wisdom, cannot become objects of conceptual elaboration, he does not engage in conceptual elaboration.
Why? The nature of non-conceptual elaboration is itself without nature; the naturelessness of non-conceptual elaboration is itself without nature. Apart from nature and non-nature, there is no other dharma that can be called the one who conceptualizes, the dharmas conceptualized, or the place of conceptualization.
Therefore, Subhuti, form up to and including omniscient wisdom are without conceptual elaboration. Thus, Subhuti, a Great Bodhisattva should practice the non-conceptual elaboration Prajñāpāramitā.
The World-Honored One, how is it that form cannot become conceptual elaboration, up to and including omniscient wisdom cannot become conceptual elaboration?
Subhuti, the nature of form is emptiness, up to and including the nature of omniscient wisdom is emptiness. If the nature of a dharma is empty, then it is without conceptual elaboration. Therefore, form up to and including omniscient wisdom cannot become conceptual elaboration.
Subhuti, if a Great Bodhisattva constantly practices Prajñāpāramitā and attains such freedom from conceptual elaboration, then he immediately enters the Bodhisattva stage.
The World-Honored One, if dharmas have no nature, what path does a Bodhisattva practice in order to enter the Bodhisattva stage? Does he use the path of the Hearers, the path of the Pratyekabuddhas, or the Buddha path?
Subhuti, he does not enter the Bodhisattva stage through the path of the Hearers, nor through the path of the Pratyekabuddhas, nor through the Buddha path. The Great Bodhisattva learns all paths and thereby enters the Bodhisattva stage.
Subhuti, just as those of the eighth person stage first learn the paths and then enter the right position; before attaining the fruit, they give rise to the path leading to that fruit.
Likewise, the Bodhisattva first learns all paths and then enters the Bodhisattva stage. Before attaining omniscient wisdom, he first gives rise to the vajra-like samadhi. At that time, with a single moment of wisdom in union with it, he attains omniscient wisdom.
The World-Honored One, if the Great Bodhisattva learns all paths and enters the Bodhisattva stage, then the eighth person stage, the Stream-enterer-to-be, the Once-returner-to-be, the Non-returner-to-be, the Arhat-to-be, the Pratyekabuddha path, and the Buddha path are all different.
The World-Honored One, if the Great Bodhisattva learns all paths and only then enters the Bodhisattva stage, then if this Bodhisattva gives rise to the eighth path, he should become one of the eighth person stage; if he gives rise to the path of seeing, he should become a Stream-enterer; if he gives rise to the path of cultivation, he should become a Once-returner, a Non-returner, or an Arhat; if he gives rise to the Pratyekabuddha path, he should become a Pratyekabuddha.
The World-Honored One, if a Great Bodhisattva became one of the eighth person stage and only then entered the Bodhisattva stage, that would never happen. If one did not enter the Bodhisattva stage but attained omniscient wisdom, that would also never happen. If a Great Bodhisattva became a Stream-enterer up to becoming a Pratyekabuddha and only then entered the Bodhisattva stage, that would never happen. Not entering the Bodhisattva stage and attaining omniscient wisdom would also never happen.
The World-Honored One, how should I understand the statement that the Great Bodhisattva learns all paths in order to enter the Bodhisattva stage?
Indeed, Subhuti! If the Great Bodhisattva had to become one of the eighth person stage, attain the fruit of Stream-entry up to the fruit of Arhatship, attain the fruit of Pratyekabuddhahood, and only then enter the Bodhisattva stage, that would never happen. Not entering the Bodhisattva stage and attaining omniscient wisdom would also never happen.
Subhuti, from the time of first generating the aspiration, the Great Bodhisattva practices the six perfections and uses wisdom to contemplate the eight grounds. These eight grounds are: the Ground of Dry Wisdom, the Ground of Nature, the Ground of the Eighth Person, the Ground of Seeing, the Ground of Diminished Desire, the Ground Free from Desire, the Ground of Completion, and the Ground of the Pratyekabuddha. Using path-wisdom, he enters the Bodhisattva stage. After entering the Bodhisattva stage, he uses omniscient wisdom to eliminate all habitual tendencies of afflictions.
Subhuti, whether it is the wisdom or the abandonment of those in the eighth person stage, of the Stream-enterer, or up to the wisdom or abandonment of the Arhat and the Pratyekabuddha, all are the Bodhisattva’s patience with non-arising.
That Bodhisattva learns the path of the Hearers and the path of the Pratyekabuddhas in this way, and uses path-wisdom to enter the Bodhisattva stage. Having entered the Bodhisattva stage, he uses omniscient wisdom to eliminate all habitual tendencies of afflictions and attains the Buddha path. Thus, Subhuti, when a Great Bodhisattva fully learns all paths, he attains Unsurpassed Complete and Perfect Enlightenment. Having attained Unsurpassed Complete and Perfect Enlightenment, he benefits all sentient beings.
The World-Honored One, the paths taught by the World-Honored One are the path of the Hearers, the path of the Pratyekabuddhas, and the Buddha path. What is the Bodhisattva’s path-wisdom?
Subhuti, the Great Bodhisattva must give rise to all pure path-wisdom.
What is pure path-wisdom?
Just as the appearance of all dharmas is such that all dharmas have the function of manifesting, the Bodhisattva must have right understanding. Having attained right understanding, he then explains, reveals, and expounds for the sake of others, causing sentient beings to understand.
This great Bodhisattva must understand all sounds and languages, and use those sounds to expound the Dharma throughout the great trichiliocosm like an echo.
Therefore, Subhuti, the great Bodhisattva must first fully learn all paths. Once the wisdom of the path is complete, he distinguishes and knows the profound minds of sentient beings. These are beings in the hell realm, the animal realm, and the hungry ghost realm. The causes of hell, animals, and hungry ghosts; the results of hell, animals, and hungry ghosts. The Bodhisattva must know them and must prevent them. The causes and results of dragons, spirits, asuras, and the eight classes of beings, the Bodhisattva must know and must prevent. The causes and results of gods and humans, the Bodhisattva must know. The causes and results of the four Foundations of Mindfulness up to the eightfold Noble Path, the Bodhisattva must know. The causes and results of the three gates of liberation—emptiness, signlessness, and wishlessness—the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities, great loving-kindness, and great compassion, the Bodhisattva must know.
The Bodhisattva uses this path to enable sentient beings to enter the fruit of the Stream-enterer up to the fruit of the Arhat, enter the path of the Pratyekabuddha, and enter the path of Unsurpassed Complete and Perfect Enlightenment.
Subhuti, this is called the purified Knowledge of the Path of All Practices of the Great Bodhisattva.
After learning this Knowledge of the Path of All Practices, the Bodhisattva enters into the profound minds of sentient beings. After entering, according to the minds of sentient beings, he teaches the Dharma appropriately, and his words are never in vain.
Why? Because this great Bodhisattva skillfully knows the characteristics of the faculties of sentient beings, skillfully knows the minds and mental factors of all sentient beings, and knows where they dwell, die, and are reborn.
Subhuti, one should practice Prajñāpāramitā in this way.
Why? Because all practices of Dharma and all assisting practices of the path are included within Prajñāpāramitā, which great Bodhisattvas, Śrāvakas, and Pratyekabuddhas must practice.
The World-Honored One, if the four Foundations of Mindfulness up to Unsurpassed Complete and Perfect Enlightenment—all these dharmas—neither unite nor separate, have no form, no shape, no counterpart, and are of one mark, which is signlessness, then how can these assisting practices of the path attain Unsurpassed Complete and Perfect Enlightenment?
The World-Honored One, the Dharma of one mark neither unites nor separates, has no form, no shape, no counterpart; this is the Dharma of signlessness. It cannot be grasped and there is nothing to abandon, like empty space, which neither takes nor rejects.
Subhuti, it is so. The self-nature of all dharmas is empty; there is nothing to grasp and nothing to let go.
Subhuti, there are sentient beings who do not know that the self-nature of all dharmas is empty. For those sentient beings, the assisting practices of the path are revealed so that they may reach Unsurpassed Complete and Perfect Enlightenment.
Furthermore, Subhuti, all such dharmas as form, feeling, perception, formations, consciousness, the six perfections, the eighteen kinds of emptiness, the four meditations, the four immeasurable minds, the four formless absorptions, the four Foundations of Mindfulness up to the eightfold Noble Path, the three gates of liberation, the eight liberations, the nine successive concentrations, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities, great loving-kindness, great compassion, and omniscient wisdom—all these noble dharmas neither unite nor separate, have no form, no color, no counterpart, and are of one mark, which is signlessness.
This is because they are explained to sentient beings through conventional worldly teachings so that they may understand, not through ultimate truth.
Subhuti, regarding all these dharmas, the great Bodhisattva must learn through the wisdom of seeing and knowing. After learning, he distinguishes which dharmas should be used and which should not be used.
The World-Honored One, which dharmas should the Bodhisattva distinguish and then use or not use?
Subhuti, the Dharma of the Śrāvakas and the Dharma of the Pratyekabuddhas, the Bodhisattva distinguishes and knows them but should not use them.
Omniscient wisdom, the Bodhisattva distinguishes and knows it and should use it.
Thus, Subhuti, regarding these noble dharmas, the great Bodhisattva must learn Prajñāpāramitā.
The World-Honored One, why are they called noble dharmas, and what are noble dharmas?
Subhuti, the Śrāvakas, Pratyekabuddhas, great Bodhisattvas, and Buddhas, regarding greed, anger, ignorance, pride, doubt, and wrong views, neither unite nor separate; regarding hatred and desire’s defilements, neither unite nor separate; regarding attachment to form, attachment to the formless, agitation, distraction, and ignorance, neither unite nor separate; regarding the first meditation up to the fourth meditation, neither unite nor separate; regarding loving-kindness, compassion, sympathetic joy, equanimity up to the realm of neither perception nor non-perception, neither unite nor separate; regarding the four Foundations of Mindfulness up to the eightfold Noble Path, neither unite nor separate; regarding inner emptiness up to great compassion, conditioned and unconditioned nature, neither unite nor separate.
Why? Because all these dharmas have no form, no shape, no counterpart, are of one mark, and that is signlessness.
The formless Dharma and the formless Dharma do not unite and do not separate. The shapeless Dharma and the shapeless Dharma do not unite and do not separate. The unmatched Dharma and the unmatched Dharma do not unite and do not separate. The one-mark Dharma and the one-mark Dharma do not unite and do not separate. The signless Dharma and the signless Dharma do not unite and do not separate.
Subhuti, Prajñāpāramitā has no form, no shape, no counterpart, is of one mark, and that is signlessness. The great Bodhisattvas must learn it; after learning, they do not obtain any marks of dharmas.
The World-Honored One, does the great Bodhisattva not learn the mark of form, the mark of feeling, perception, formations, and consciousness?
Does he not learn the mark of the eye up to the mark of the mind? Does he not learn the mark of form up to the mark of dharmas? Does he not learn the mark of the earth element up to the mark of the consciousness element?
Does he not learn the mark of the Perfection of Giving up to the mark of the Perfection of Prajñā?
Does he not learn the mark of inner emptiness up to the mark of the emptiness of the nonexistence of dharmas and the existence of dharmas?
Does he not learn the mark of the four meditations, the mark of the four immeasurable minds, and the mark of the four formless concentrations?
Does he not learn the mark of the four Foundations of Mindfulness up to the mark of the eightfold Noble Path?
Does he not learn the mark of emptiness, the mark of signlessness, and the mark of wishlessness? Does he not learn the mark of the eight liberations and the mark of the nine successive concentrations? Does he not learn the mark of the ten powers up to the mark of great loving-kindness and great compassion?
Does he not learn the mark of the four truths and the forward and reverse aspects of the twelve links of dependent origination?
Do you not study the marks of conditioned nature and unconditioned nature?
World-Honored One! If one does not study the marks of all dharmas, then how can a Great Bodhisattva study the marks of all dharmas in order to surpass the Hearers and Pratyekabuddhas?
If one does not surpass the Hearers and Pratyekabuddhas, how can one enter the Bodhisattva stage? If one does not enter the Bodhisattva stage, how can one attain Omniscient Wisdom? If one does not attain Omniscient Wisdom, how can one turn the Dharma wheel? If one does not turn the Dharma wheel, how can one use the three vehicles to deliver sentient beings from birth and death?
Subhuti! If all dharmas truly had marks, then Bodhisattvas should study those marks.
Subhuti! Because all dharmas truly have no marks, no form, no shape, no opposition, and are of one mark—that is, marklessness. Therefore, Great Bodhisattvas do not study marks and do not study marklessness. Why? Because whether there is a Buddha or no Buddha, all dharmas remain of one mark and remain of the nature that is eternally abiding.
World-Honored One! If all dharmas are neither marked nor unmarked, how do Great Bodhisattvas cultivate Prajñā-pāramitā? If they do not cultivate Prajñā-pāramitā, they cannot surpass the Hearers and Pratyekabuddhas. If they do not surpass the Hearers and Pratyekabuddhas, they cannot enter the Bodhisattva stage. If they do not enter the Bodhisattva stage, they cannot attain the patience of non-arising of dharmas. If they do not attain the patience of non-arising of dharmas, they cannot attain the various spiritual powers of Bodhisattvas. If they do not attain the spiritual powers of Bodhisattvas, they cannot purify Buddha lands and bring sentient beings to accomplishment. If they do not purify Buddha lands and bring sentient beings to accomplishment, they cannot attain Omniscient Wisdom. If they do not attain Omniscient Wisdom, they cannot turn the Dharma wheel. If they do not turn the Dharma wheel, they cannot enable sentient beings to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, the path of the Pratyekabuddha, and Unsurpassed Complete Perfect Enlightenment. Nor can they enable sentient beings to obtain the merit of giving, moral discipline, and cultivating meditative concentration.
Subhuti! It is so. The marklessness of all dharmas is neither a single mark nor a different mark. Cultivating marklessness is cultivating Prajñā-pāramitā.
World-Honored One! How is cultivating marklessness cultivating Prajñā-pāramitā?
Subhuti! Cultivating the destruction of all dharmas is cultivating Prajñā-pāramitā.
World-Honored One! How is cultivating the destruction of all dharmas cultivating Prajñā-pāramitā?
Subhuti! Cultivating the destruction of form, and the destruction of feeling, perception, formations, and consciousness, is cultivating Prajñā-pāramitā.
Cultivating the destruction of eye, ear, nose, tongue, body, and mind; cultivating the destruction of form, sound, smell, taste, touch, and dharmas; cultivating the destruction of contemplation of impurity is cultivating Prajñā-pāramitā.
Cultivating the destruction of the First Dhyāna, Second Dhyāna, Third Dhyāna, and Fourth Dhyāna is cultivating Prajñā-pāramitā.
Cultivating the destruction of Loving-kindness, Compassion, Joy, and Equanimity is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception is cultivating Prajñā-pāramitā.
Cultivating the destruction of recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of giving, recollection of the heavens, and recollection of Ānāpāna is cultivating Prajñā-pāramitā.
Cultivating the destruction of the marks of impermanence, suffering, non-self, emptiness, arising, cause, birth, conditions, truth, cessation, the wondrous, transcendence, the path, the right, accumulation, and separation is cultivating Prajñā-pāramitā.
Cultivating the destruction of the twelve links of dependent origination, cultivating the destruction of the marks of self, person, sentient being, life-holder, and even the marks of knower and seer, is cultivating Prajñā-pāramitā.
Cultivating the destruction of the marks of permanence, bliss, self, and purity is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Four Foundations of Mindfulness up to the destruction of the Eightfold Noble Path is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Samadhi of Emptiness, the Samadhi of Signlessness, and the Samadhi of Wishlessness is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Samadhi with Thought and Examination, the Samadhi without Thought but with Examination, and the Samadhi without Thought and without Examination is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Noble Truth of Suffering, the Noble Truth of Origination, the Noble Truth of Cessation, and the Noble Truth of the Path is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Wisdom of Suffering, Wisdom of Origination, Wisdom of Cessation, and Wisdom of the Path is cultivating Prajñā-pāramitā.
Cultivating the destruction of Exhaustion Knowledge and Non-arising Knowledge is cultivating Prajñā-pāramitā.
Cultivating the destruction of Dharma Wisdom, Subsequent Wisdom, Worldly Wisdom, and Others’ Mind Wisdom is cultivating Prajñā-pāramitā.
Cultivating the destruction of the six pāramitās is cultivating Prajñā-pāramitā.
Cultivating the destruction of internal emptiness up to the destruction of emptiness of the absence of dharma and the presence of dharma is cultivating Prajñā-pāramitā.
Cultivating the destruction of the Ten Powers of the Buddha up to the destruction of the Unshared Buddha Dharmas is cultivating Prajñā-pāramitā.
Cultivating the destruction of the fruit of Stream-entry up to the fruit of Arhatship and the path of the Pratyekabuddha is cultivating Prajñā-pāramitā.
Cultivating the destruction of All-knowing Wisdom is cultivating Prajñā-pāramitā.
Cultivating the destruction of the complete severance of the habitual tendencies of all afflictions is cultivating Prajñā-pāramitā.
World-Honored One! What does it mean that cultivating the destruction of form up to cultivating the complete severance of the habitual tendencies of all afflictions is cultivating Prajñā-pāramitā?
Subhuti! When practicing Prajñā-pāramitā, Great Bodhisattvas do not think that there are dharmas of form, dharmas of feeling, perception, formations, and consciousness, and even do not think that there is the dharma of completely severing the habitual tendencies of all afflictions. This is cultivating Prajñā-pāramitā.
Why? Because one who thinks there are dharmas does not cultivate Prajñā-pāramitā. One who conceives that there are dharmas does not cultivate the Pāramitā of Giving, nor does one cultivate any of the pāramitās up to Prajñā-pāramitā.
Subhuti! Because such a person clings to dharmas and does not practice the Pāramitā of Giving up to Prajñā-pāramitā. A person who clings in this way has no liberation, no path, and no Nirvana.
Cultivating the destruction of the Eight Liberations and the Nine Sequential Concentrations is cultivating Prajñā-pāramitā.
A person who thinks there are dharmas does not cultivate the Four Foundations of Mindfulness up to the Eightfold Noble Path, and does not cultivate the Samadhi of Emptiness up to Omniscient Wisdom, because that person clings to dharmas.
World-Honored One! What is having dharmas? What is not having dharmas?
Subhuti! Duality is having dharmas; non-duality is not having dharmas.
World-Honored One! What is duality?
Subhuti! The mark of form up to the mark of consciousness is duality. The mark of the eye up to the mark of mind is duality. The mark of form up to the mark of dharmas is duality. The mark of the Pāramitā of Giving up to the mark of Buddhahood is duality. The mark of Unsurpassed Complete Perfect Enlightenment up to the mark of unconditioned nature is duality.
Subhuti! All marks are duality, and all dualities are having dharmas. Once there is having dharmas, there is immediately birth and death.
Once there is birth and death, one cannot escape birth, aging, sickness, death, sorrow, grief, suffering, and distress.
Subhuti! Therefore, one should know that with the mark of dualistic dharmas, there is no Pāramitā of Giving up to Prajñā-pāramitā, no path, no fruit, and even no conformity patience, much less seeing the marks of form up to seeing the marks of Omniscient Wisdom.
If one does not cultivate the practices of the path, how can one attain the fruit of Stream-entry up to the fruit of Arhatship, the path of the Pratyekabuddha, Unsurpassed Complete Perfect Enlightenment, and the complete severance of the habitual tendencies of all afflictions?