THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 321
Chapter 47: SUCHNESS (4)
O Devas, if a Bodhisattva practices in order to gather the Samādhi Dharma-gate, and practices in order to abandon the Samādhi Dharma-gate; practices in order to gather the Dhāraṇī Dharma-gate, and practices in order to abandon the Dhāraṇī Dharma-gate, then that Bodhisattva cannot practice Prajñāpāramitā, nor can he practice Dhyāna, Vigor, Patience, Pure Discipline, or Giving Pāramitā; that Bodhisattva cannot realize the emptiness of the internal, nor can he realize the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature; that Bodhisattva cannot realize suchness, nor can he realize the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; that Bodhisattva cannot cultivate the four Foundations of Mindfulness, nor can he cultivate the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, or the eightfold Noble Path; that Bodhisattva cannot realize the Noble Truth of suffering, nor can he realize the Noble Truths of origin, cessation, and path; that Bodhisattva cannot cultivate the four Dhyānas, nor can he cultivate the four Immeasurables and the four Formless Concentrations; that Bodhisattva cannot cultivate the eight Liberations, nor can he cultivate the eight Masteries, the nine successive concentrations, or the ten Universal Bases; that Bodhisattva cannot cultivate the Dharma-gate of liberation through Emptiness, nor can he cultivate the Dharma-gates of liberation through Signlessness and Wishlessness; that Bodhisattva cannot cultivate the five kinds of eyes, nor can he cultivate the six supernormal powers; that Bodhisattva cannot cultivate the Samādhi Dharma-gate, nor can he cultivate the Dhāraṇī Dharma-gate; that Bodhisattva cannot cultivate the ten powers of the Buddha, nor can he cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; that Bodhisattva cannot cultivate omniscient wisdom, nor can he cultivate path-knowing wisdom and all-aspects-knowing wisdom.
O Devas, if a Bodhisattva practices in order to gather the ten powers of the Buddha, and practices in order to abandon the ten powers of the Buddha; practices in order to gather the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, and practices in order to abandon the four fearlessnesses up to the eighteen unique qualities of a Buddha, then that Bodhisattva cannot practice Prajñāpāramitā, nor can he practice Dhyāna, Vigor, Patience, Pure Discipline, or Giving Pāramitā; that Bodhisattva cannot realize the emptiness of the internal, nor can he realize the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature; that Bodhisattva cannot realize suchness, nor can he realize the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; that Bodhisattva cannot cultivate the four Foundations of Mindfulness, nor can he cultivate the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, or the eightfold Noble Path; that Bodhisattva cannot realize the Noble Truth of suffering, nor can he realize the Noble Truths of origin, cessation, and path; that Bodhisattva cannot cultivate the four Dhyānas, nor can he cultivate the four Immeasurables and the four Formless Concentrations; that Bodhisattva cannot cultivate the eight Liberations, nor can he cultivate the eight Masteries, the nine successive concentrations, or the ten Universal Bases; that Bodhisattva cannot cultivate the Dharma-gate of liberation through Emptiness, nor can he cultivate the Dharma-gates of liberation through Signlessness and Wishlessness; that Bodhisattva cannot cultivate the five kinds of eyes, nor can he cultivate the six supernormal powers; that Bodhisattva cannot cultivate the Samādhi Dharma-gate, nor can he cultivate the Dhāraṇī Dharma-gate; that Bodhisattva cannot cultivate the ten powers of the Buddha, nor can he cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; that Bodhisattva cannot cultivate omniscient wisdom, nor can he cultivate path-knowing wisdom and all-aspects-knowing wisdom.
O Devas, if a Bodhisattva practices in order to gather the fruit of Stream-entry, and practices in order to abandon the fruit of Stream-entry; practices in order to gather the fruits of Once-returning, Non-returning, and Arhatship, and practices in order to abandon the fruits of Once-returning, Non-returning, and Arhatship, then that Bodhisattva cannot practice Prajñāpāramitā, nor can he practice Dhyāna, Vigor, Patience, Pure Discipline, or Giving Pāramitā; that Bodhisattva cannot realize the emptiness of the internal, nor can he realize the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature; that Bodhisattva cannot realize suchness, nor can he realize the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; that Bodhisattva cannot cultivate the four Foundations of Mindfulness, nor can he cultivate the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, or the eightfold Noble Path; that Bodhisattva cannot realize the Noble Truth of suffering, nor can he realize the Noble Truths of origin, cessation, and path; that Bodhisattva cannot cultivate the four Dhyānas, nor can he cultivate the four Immeasurables and the four Formless Concentrations; that Bodhisattva cannot cultivate the eight Liberations, nor can he cultivate the eight Masteries, the nine successive concentrations, or the ten Universal Bases; that Bodhisattva cannot cultivate the Dharma-gate of liberation through Emptiness, nor can he cultivate the Dharma-gates of liberation through Signlessness and Wishlessness; that Bodhisattva cannot cultivate the five kinds of eyes, nor can he cultivate the six supernormal powers; that Bodhisattva cannot cultivate the Samādhi Dharma-gate, nor can he cultivate the Dhāraṇī Dharma-gate; that Bodhisattva cannot cultivate the ten powers of the Buddha, nor can he cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; that Bodhisattva cannot cultivate omniscient wisdom, nor can he cultivate path-knowing wisdom and all-aspects-knowing wisdom.
O Devas, if a Bodhisattva practices in order to gather the state of a Pratyekabuddha, and practices in order to abandon the state of a Pratyekabuddha, then that Bodhisattva cannot practice Prajñāpāramitā, nor can he practice Dhyāna, Vigor, Patience, Pure Discipline, or Giving Pāramitā; that Bodhisattva cannot realize the emptiness of the internal, nor can he realize the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature; that Bodhisattva cannot realize suchness, nor can he realize the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; that Bodhisattva cannot cultivate the four Foundations of Mindfulness, nor can he cultivate the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, or the eightfold Noble Path; that Bodhisattva cannot realize the Noble Truth of suffering, nor can he realize the Noble Truths of origin, cessation, and path; that Bodhisattva cannot cultivate the four Dhyānas, nor can he cultivate the four Immeasurables and the four Formless Concentrations; that Bodhisattva cannot cultivate the eight Liberations, nor can he cultivate the eight Masteries, the nine successive concentrations, or the ten Universal Bases; that Bodhisattva cannot cultivate the Dharma-gate of liberation through Emptiness, nor can he cultivate the Dharma-gates of liberation through Signlessness and Wishlessness; that Bodhisattva cannot cultivate the five kinds of eyes, nor can he cultivate the six supernormal powers; that Bodhisattva cannot cultivate the Samādhi Dharma-gate, nor can he cultivate the Dhāraṇī Dharma-gate; that Bodhisattva cannot cultivate the ten powers of the Buddha, nor can he cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; that Bodhisattva cannot cultivate omniscient wisdom, nor can he cultivate path-knowing wisdom and all-aspects-knowing wisdom.
O Devas, if a Bodhisattva practices in order to gather omniscient wisdom, and practices in order to abandon omniscient wisdom; practices in order to gather path-knowing wisdom and all-aspects-knowing wisdom, and practices in order to abandon path-knowing wisdom and all-aspects-knowing wisdom, then that Bodhisattva cannot practice Prajñāpāramitā, nor can he practice Dhyāna, Vigor, Patience, Pure Discipline, or Giving Pāramitā; that Bodhisattva cannot realize the emptiness of the internal, nor can he realize the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature; that Bodhisattva cannot realize suchness, nor can he realize the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, or the inconceivable realm; that Bodhisattva cannot cultivate the four Foundations of Mindfulness, nor can he cultivate the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, or the eightfold Noble Path; that Bodhisattva cannot realize the Noble Truth of suffering, nor can he realize the Noble Truths of origin, cessation, and path; that Bodhisattva cannot cultivate the four Dhyānas, nor can he cultivate the four Immeasurables and the four Formless Concentrations; that Bodhisattva cannot cultivate the eight Liberations, nor can he cultivate the eight Masteries, the nine successive concentrations, or the ten Universal Bases; that Bodhisattva cannot cultivate the Dharma-gate of liberation through Emptiness, nor can he cultivate the Dharma-gates of liberation through Signlessness and Wishlessness; that Bodhisattva cannot cultivate the five kinds of eyes, nor can he cultivate the six supernormal powers; that Bodhisattva cannot cultivate the Samādhi Dharma-gate, nor can he cultivate the Dhāraṇī Dharma-gate; that Bodhisattva cannot cultivate the ten powers of the Buddha, nor can he cultivate the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; that Bodhisattva cannot cultivate omniscient wisdom, nor can he cultivate path-knowing wisdom and all-aspects-knowing wisdom.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, this profound Dharma accords with all dharmas.
Which dharmas does this profound Dharma accord with?
World-Honored One, this profound Dharma accords with Prajñāpāramitā, and also accords with Dhyāna, Vigor, Patience, Pure Discipline, and Giving Pāramitā.
World-Honored One, this profound Dharma accords with the emptiness of the internal, and also accords with the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature.
World-Honored One, this profound Dharma accords with suchness, and also accords with the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
World-Honored One, this profound Dharma accords with the four Foundations of Mindfulness, and also accords with 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.
World-Honored One, this profound Dharma accords with the Noble Truth of suffering, and also accords with the Noble Truths of origin, cessation, and path.
World-Honored One, this profound Dharma accords with the four Dhyānas, and also accords with the four Immeasurables and the four Formless Concentrations.
World-Honored One, this profound Dharma accords with the eight Liberations, and also accords with the eight Masteries, the nine successive concentrations, and the ten Universal Bases.
World-Honored One, this profound Dharma accords with the Dharma-gate of liberation through Emptiness, and also accords with the Dharma-gates of liberation through Signlessness and Wishlessness.
World-Honored One, this profound Dharma accords with the five kinds of eyes, and also accords with the six supernormal powers.
World-Honored One, this profound Dharma accords with the Samādhi Dharma-gate, and also accords with the Dhāraṇī Dharma-gate.
World-Honored One, this profound Dharma accords with the ten powers of the Buddha, and also accords with the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.
World-Honored One, this profound Dharma accords with omniscient wisdom, and also accords with path-knowing wisdom and all-aspects-knowing wisdom.
World-Honored One, this profound Dharma is completely without obstruction. With regard to which dharmas is this profound Dharma unobstructed?
World-Honored One, this profound Dharma is unobstructed with regard to form, and is unobstructed with regard to feeling, perception, formations, and consciousness.
World-Honored One, this profound Dharma is unobstructed with regard to the eye faculty, and is unobstructed with regard to the ear, nose, tongue, body, and mind faculties.
World-Honored One, this profound Dharma is unobstructed with regard to the form realm, and is unobstructed with regard to sound, smell, taste, touch, and dharma realms.
World-Honored One, this profound Dharma is unobstructed with regard to the eye element, and is unobstructed with regard to the ear, nose, tongue, body, and mind elements.
World-Honored One, this profound Dharma is unobstructed with regard to the form element, and is unobstructed with regard to sound, smell, taste, touch, and dharma elements.
World-Honored One, this profound Dharma is unobstructed with regard to the eye-consciousness element, and is unobstructed with regard to the ear, nose, tongue, body, and mind-consciousness elements.
World-Honored One, this profound Dharma is unobstructed with regard to eye-contact, and is unobstructed with regard to ear, nose, tongue, body, and mind-contact.
World-Honored One, this profound Dharma is unobstructed with regard to the feelings arising conditioned by eye-contact, and is unobstructed with regard to the feelings arising conditioned by ear, nose, tongue, body, and mind-contact.
World-Honored One, this profound Dharma is unobstructed with regard to the earth element, and is unobstructed with regard to the water, fire, wind, space, and consciousness elements.
World-Honored One, this profound Dharma is unobstructed with regard to ignorance, and is unobstructed with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
World-Honored One, this profound Dharma is unobstructed with regard to Giving Pāramitā, and is unobstructed with regard to Pure Discipline, Patience, Vigor, Dhyāna, and Prajñāpāramitā.
World-Honored One, this profound Dharma is unobstructed with regard to the emptiness of the internal, and is unobstructed with regard to the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original nature emptiness, self-characteristic emptiness, common characteristic emptiness, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness of no nature, self-nature emptiness, and emptiness of the self-nature of no nature.
World-Honored One, this profound Dharma is unobstructed with regard to suchness, and is unobstructed with regard to the Dharma-realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
World-Honored One, this profound Dharma is unobstructed with regard to the four Foundations of Mindfulness, and is unobstructed with regard to 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.”
Lord Buddha, this profound Dharma is unobstructed with regard to the Noble Truth of suffering; with regard to the Noble Truths of origination, cessation, and the path, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the four meditations; with regard to the four immeasurables and the four formless absorptions, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the eight liberations; with regard to the eight bases of mastery, the nine successive absorptions, and the ten totalities, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the liberation gate of emptiness; with regard to the liberation gates of signlessness and wishlessness, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the five types of eyes; with regard to the six supernatural powers, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the Dharma gate of the samadhi of emptiness; with regard to the Dharma gate of dharani, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the ten powers of the Buddha; with regard to the four fearlessnesses, the four forms of unhindered understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the fruit of stream-entry; with regard to the fruits of once-returning, non-returning, and arhatship, it is unobstructed.
Lord Buddha, this profound Dharma is unobstructed with regard to the fruit of the solitary buddha.
Lord Buddha, this profound Dharma is unobstructed with regard to omniscient wisdom; with regard to the wisdom of the paths and the wisdom of all aspects, it is unobstructed.
Lord Buddha, this profound Dharma takes the path of unobstructedness as its characteristic. Why?
Lord Buddha, because the nature of space is equal; because the nature of thusness is equal; because the nature of the Dharma realm is equal; because the nature of Dharma is equal; because the nature of non-falsity is equal; because the nature of non-alteration is equal; because the nature of equality itself is equal; because the nature of non-arising is equal; because the nature of settled Dharma is equal; because the nature of abiding Dharma is equal; because the nature of ultimate reality is equal; because the nature of the realm of space is equal; because the nature of the inconceivable realm is equal; because the nature of emptiness, signlessness, and wishlessness is equal; because the nature of non-creation and non-making is equal; because the nature of non-defilement and non-purity is equal.
Lord Buddha, this profound Dharma is unborn and undying. Why? Lord Buddha, because form is unborn and undying; because feeling, perception, formations, and consciousness are unborn and undying.
Lord Buddha, because the eye faculty is unborn and undying; because the ear, nose, tongue, body, and mind faculties are unborn and undying.
Lord Buddha, because the form sphere is unborn and undying; because the sound, smell, taste, touch, and dharma spheres are unborn and undying.
Lord Buddha, because the eye element is unborn and undying; because the ear, nose, tongue, body, and mind elements are unborn and undying.
Lord Buddha, because the form element is unborn and undying; because the sound, smell, taste, touch, and dharma elements are unborn and undying.
Lord Buddha, because the eye-consciousness element is unborn and undying; because the ear, nose, tongue, body, and mind consciousness elements are unborn and undying.
Lord Buddha, because eye-contact is unborn and undying; because ear, nose, tongue, body, and mind contact are unborn and undying.
Lord Buddha, because the feelings arising dependent upon eye-contact are unborn and undying; because the feelings arising dependent upon ear, nose, tongue, body, and mind contact are unborn and undying.
Lord Buddha, because the earth element is unborn and undying; because the water, fire, wind, space, and consciousness elements are unborn and undying.
Lord Buddha, because ignorance is unborn and undying; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are unborn and undying.
Lord Buddha, because the perfection of generosity is unborn and undying; because the perfections of pure morality, patience, diligence, meditative concentration, and wisdom are unborn and undying.
Lord Buddha, because inner emptiness is unborn and undying; because outer emptiness, inner-and-outer emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of lack of essence, emptiness of self-nature, and emptiness of the self-nature of lack of essence are unborn and undying.
Lord Buddha, because thusness is unborn and undying; because the Dharma realm, Dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of non-arising, settled Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm are unborn and undying.
Lord Buddha, because the four foundations of mindfulness are unborn and undying; because the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are unborn and undying.
Lord Buddha, because the Noble Truth of suffering is unborn and undying; because the Noble Truths of origination, cessation, and the path are unborn and undying.
Lord Buddha, because the four meditations are unborn and undying; because the four immeasurables and four formless absorptions are unborn and undying.
Lord Buddha, because the eight liberations are unborn and undying; because the eight bases of mastery, nine successive absorptions, and ten totalities are unborn and undying.
Lord Buddha, because the liberation gate of emptiness is unborn and undying; because the liberation gates of signlessness and wishlessness are unborn and undying.
Lord Buddha, because the five types of eyes are unborn and undying; because the six supernatural powers are unborn and undying.
Lord Buddha, because the Dharma gate of samadhi is unborn and undying; because the Dharma gate of dharani is unborn and undying.
Lord Buddha, because the ten powers of the Buddha are unborn and undying; because the four fearlessnesses, four forms of unhindered understanding, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of the Buddha are unborn and undying.
Lord Buddha, because the fruit of stream-entry is unborn and undying; because the fruits of once-returning, non-returning, and arhatship are unborn and undying.
Lord Buddha, because the fruit of the solitary buddha is unborn and undying.
Lord Buddha, because omniscient wisdom is unborn and undying; because the wisdom of the paths and the wisdom of all aspects are unborn and undying.
Lord Buddha, this profound Dharma is completely without traces. Why?
Lord Buddha, because the trace of form cannot be grasped; because the traces of feeling, perception, formations, and consciousness cannot be grasped.
Lord Buddha, because the trace of the eye faculty cannot be grasped; because the traces of the ear, nose, tongue, body, and mind faculties cannot be grasped.
Lord Buddha, because the trace of the form sphere cannot be grasped; because the traces of the sound, smell, taste, touch, and dharma spheres cannot be grasped.
Lord Buddha, because the trace of the eye element cannot be grasped; because the traces of the ear, nose, tongue, body, and mind elements cannot be grasped.
Lord Buddha, because the trace of the form element cannot be grasped; because the traces of the sound, smell, taste, touch, and dharma elements cannot be grasped.
Lord Buddha, because the trace of the eye-consciousness element cannot be grasped; because the traces of the ear, nose, tongue, body, and mind consciousness elements cannot be grasped.
Lord Buddha, because the trace of eye-contact cannot be grasped; because the traces of ear, nose, tongue, body, and mind contact cannot be grasped.
Lord Buddha, because the traces of feelings arising dependent upon eye-contact cannot be grasped; because the traces of feelings arising dependent upon ear, nose, tongue, body, and mind contact cannot be grasped.
Lord Buddha, because the trace of the earth element cannot be grasped; because the traces of the water, fire, wind, space, and consciousness elements cannot be grasped.
Lord Buddha, because the trace of ignorance cannot be grasped; because the traces of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be grasped.
Lord Buddha, because the trace of the perfection of generosity cannot be grasped; because the traces of pure morality, patience, diligence, meditative concentration, and wisdom cannot be grasped.
Lord Buddha, because the trace of inner emptiness cannot be grasped; because the traces of outer emptiness, inner-and-outer emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of lack of essence, emptiness of self-nature, and emptiness of the self-nature of lack of essence cannot be grasped.
Lord Buddha, because the trace of thusness cannot be grasped; because the traces of the Dharma realm, Dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of non-arising, settled Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm cannot be grasped.
Lord Buddha, because the traces of the four foundations of mindfulness cannot be grasped; because the traces of the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path cannot be grasped.
Lord Buddha, because the trace of the Noble Truth of suffering cannot be grasped; because the traces of the Noble Truths of origination, cessation, and the path cannot be grasped.
Lord Buddha, because the traces of the four meditations cannot be grasped; because the traces of the four immeasurables and four formless absorptions cannot be grasped.
Lord Buddha, because the traces of the eight liberations cannot be grasped; because the traces of the eight bases of mastery, nine successive absorptions, and ten totalities cannot be grasped.
Lord Buddha, because the trace of the liberation gate of emptiness cannot be grasped; because the traces of the liberation gates of signlessness and wishlessness cannot be grasped.
Lord Buddha, because the traces of the five types of eyes cannot be grasped; because the traces of the six supernatural powers cannot be grasped.
Lord Buddha, because the trace of the Dharma gate of samadhi cannot be grasped; because the trace of the Dharma gate of dharani cannot be grasped.
Lord Buddha, because the trace of the ten powers of the Buddha cannot be grasped; because the traces of the four fearlessnesses, four forms of unhindered understanding, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of the Buddha cannot be grasped.
Lord Buddha, because the trace of the fruit of stream-entry cannot be grasped; because the traces of the fruits of once-returning, non-returning, and arhatship cannot be grasped.
Lord Buddha, because the trace of the fruit of the solitary buddha cannot be grasped.
Lord Buddha, because the trace of omniscient wisdom cannot be grasped; because the traces of the wisdom of the paths and the wisdom of all aspects cannot be grasped.
At this time, the gods of the Desire Realm and the Form Realm again addressed the Buddha:
Venerable World-Honored One, the Elder Subhūti was born from the Tathāgata and is a true disciple of the Buddha. Why? Because all the teachings on the Dharma that the Elder Subhūti has expounded are in accordance with emptiness.
At that time, the Venerable Subhūti said to the devas of the Desire Realm and the Form Realm:
“Devas, you say that I, Subhūti, was born from the Tathāgata and am a true disciple of the Buddha. What does it mean that Subhūti was born from the Tathāgata?
It is because he was born from the suchness of the Tathāgata. Why? Because the suchness of the Tathāgata neither comes nor goes; the suchness of the Elder Subhūti is likewise, neither coming nor going. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata is precisely the suchness of all dharmas; the suchness of all dharmas is precisely the suchness of the Tathāgata. Such suchness has neither the nature of suchness nor the absence of the nature of suchness. The suchness of the Elder Subhūti is likewise. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata is characterized by permanence and abiding; the suchness of the Elder Subhūti is likewise characterized by permanence and abiding. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata does not change, does not discriminate, and pervades and operates throughout all dharmas. The suchness of the Elder Subhūti is likewise, not changing, not discriminating, and pervading all dharmas. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata is unobstructed; the suchness of all dharmas is also unobstructed. Whether the suchness of the Tathāgata or the suchness of all dharmas, they are the same suchness, without two, without difference, without creation. Such suchness is the characteristic of ever-present suchness; there is never a time when it is not the characteristic of suchness. Because it is the characteristic of ever-present suchness, it is always the characteristic of suchness, without two and without difference. The suchness of the Elder Subhūti is likewise. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata does not recollect or discriminate with regard to all places. The suchness of the Elder Subhūti is likewise, not recollecting or discriminating with regard to all places. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata is not separate and not different, and cannot be grasped. The suchness of the Elder Subhūti is likewise, not separate and not different, and cannot be grasped. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, the suchness of the Tathāgata is not apart from the suchness of all dharmas; the suchness of all dharmas is not apart from the suchness of the Tathāgata. Such suchness is the characteristic of ever-present suchness, never at any time not being the characteristic of suchness. The suchness of the Elder Subhūti is likewise. Therefore, it is said that the Elder Subhūti was born from the Tathāgata. Although it is said to arise from that, it does not arise from anywhere, because the suchness of Subhūti is not different from that of the Buddha.
Furthermore, the suchness of the Tathāgata is neither past, nor future, nor present; the suchness of all dharmas is likewise neither past, nor future, nor present. The suchness of the Elder Subhūti is likewise. Therefore, it is said that the Elder Subhūti was born from the Tathāgata.
Furthermore, because the suchness of the past is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the past is equal; because the suchness of the future is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the future is equal; because the suchness of the present is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the present is also equal. Whether the suchness of past, future, and present is equal, or the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of form is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of form is equal; because the suchness of feeling, perception, formations, and consciousness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of feeling, perception, formations, and consciousness is equal. Thus, whether the suchness of form is equal, whether the suchness of feeling, perception, formations, and consciousness is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the eye-base is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the eye-base is equal; because the suchness of the ear, nose, tongue, body, and mind bases is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the ear, nose, tongue, body, and mind bases is equal. Thus, whether the suchness of the eye-base is equal, whether the suchness of the ear, nose, tongue, body, and mind bases is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the form-base is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the form-base is equal; because the suchness of sound, smell, taste, touch, and dharma bases is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of sound, smell, taste, touch, and dharma bases is equal. Thus, whether the suchness of the form-base is equal, whether the suchness of sound, smell, taste, touch, and dharma bases is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the eye-element is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the eye-element is equal; because the suchness of the ear, nose, tongue, body, and mind elements is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the ear, nose, tongue, body, and mind elements is equal. Thus, whether the suchness of the eye-element is equal, whether the suchness of the ear, nose, tongue, body, and mind elements is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the form-element is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the form-element is equal; because the suchness of sound, smell, taste, touch, and dharma elements is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of sound, smell, taste, touch, and dharma elements is equal. Thus, whether the suchness of the form-element is equal, whether the suchness of sound, smell, taste, touch, and dharma elements is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the eye-consciousness element is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the eye-consciousness element is equal; because the suchness of the ear, nose, tongue, body, and mind-consciousness elements is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the ear, nose, tongue, body, and mind-consciousness elements is equal. Venerable World-Honored One, is it that the Great Bodhisattva practices the equality of the eye-consciousness element, and that whether the suchness of the ear, nose, tongue, body, and mind-consciousness elements is equal, or the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference?
Furthermore, because the suchness of eye-contact is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of eye-contact is equal; because the suchness of ear, nose, tongue, body, and mind contact is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of ear, nose, tongue, body, and mind contact is equal. Venerable World-Honored One, is it that the Great Bodhisattva practices the equality of eye-contact, and that whether the suchness of ear, nose, tongue, body, and mind contact is equal, or the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference?
Furthermore, because the suchness of all feelings arising dependent upon eye-contact is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of all feelings arising dependent upon eye-contact is equal; because the suchness of all feelings arising dependent upon ear, nose, tongue, body, and mind contact is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of all feelings arising dependent upon ear, nose, tongue, body, and mind contact is equal. Venerable World-Honored One, is it that the Great Bodhisattva practices the equality of all feelings arising dependent upon eye-contact, and that whether the suchness of all feelings arising dependent upon ear, nose, tongue, body, and mind contact is equal, or the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference?
Furthermore, because the suchness of the earth element is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the earth element is equal; because the suchness of the water, fire, wind, space, and consciousness elements is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the water, fire, wind, space, and consciousness elements is equal. Thus, whether the suchness of the earth element is equal, whether the suchness of the water, fire, wind, space, and consciousness elements is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of ignorance is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of ignorance is equal; because 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 is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress is equal. Thus, whether the suchness of ignorance is equal, whether the suchness of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the perfection of giving is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the perfection of giving is equal; because the suchness of the perfections of morality, patience, diligence, meditation, and wisdom is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the perfections from morality up to wisdom is equal. Thus, whether the suchness of the perfection of giving is equal, whether the suchness of morality, patience, diligence, meditation, and wisdom is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of inner emptiness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of inner emptiness is equal; because the suchness of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, inherent emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all dharmas, emptiness that cannot be grasped, emptiness without nature, emptiness of self-nature, and emptiness of the self-nature of emptiness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of outer emptiness up to the emptiness of the self-nature of emptiness is equal. Thus, whether the suchness of inner emptiness is equal, whether the suchness of outer emptiness up to the emptiness of the self-nature of emptiness is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of suchness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of suchness is equal; because the suchness of the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the Dharma realm up to the inconceivable realm is equal. Thus, whether the suchness of suchness is equal, whether the suchness of the Dharma realm up to the inconceivable realm is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the four foundations of mindfulness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the four foundations of mindfulness is equal; because the suchness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the four right efforts up to the eightfold noble path is equal. Thus, whether the suchness of the four foundations of mindfulness is equal, whether the suchness of the four right efforts up to the eightfold noble path is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the noble truth of suffering is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the noble truth of suffering is equal; because the suchness of the noble truths of origin, cessation, and path is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the noble truths of origin, cessation, and path is equal. Thus, whether the suchness of the noble truth of suffering is equal, whether the suchness of the noble truths of origin, cessation, and path is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the four meditations is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the four meditations is equal; because the suchness of the four immeasurables and four formless concentrations is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the four immeasurables and four formless concentrations is equal. Thus, whether the suchness of the four meditations is equal, whether the suchness of the four immeasurables and four formless concentrations is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the eight liberations is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the eight liberations is equal; because the suchness of the eight stages of mastery, nine successive concentrations, and ten total spheres is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the eight stages of mastery, nine successive concentrations, and ten total spheres is equal. Thus, whether the suchness of the eight liberations is equal, whether the suchness of the eight stages of mastery, nine successive concentrations, and ten total spheres is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the liberation-door of emptiness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the liberation-door of emptiness is equal; because the suchness of the liberation-doors of signlessness and wishlessness is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the liberation-doors of signlessness and wishlessness is equal. Thus, whether the suchness of the liberation-door of emptiness is equal, whether the suchness of the liberation-doors of signlessness and wishlessness is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the five kinds of eyes is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the five kinds of eyes is equal; because the suchness of the six supernatural powers is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the six supernatural powers is equal. Thus, whether the suchness of the five kinds of eyes is equal, whether the suchness of the six supernatural powers is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the samādhi methods is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the samādhi methods is equal; because the suchness of dhāraṇī methods is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of dhāraṇī methods is equal. Thus, whether the suchness of samādhi methods is equal, whether the suchness of dhāraṇī methods is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the Buddha’s ten powers is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the Buddha’s ten powers is equal; because the suchness of the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the four fearlessnesses up to the eighteen unique qualities of a Buddha is equal. Thus, whether the suchness of the Buddha’s ten powers is equal, whether the suchness of the four fearlessnesses up to the eighteen unique qualities of a Buddha is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the fruit of Stream Entry is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the fruit of Stream Entry is equal; because the suchness of the fruits of Once Returner, Non-Returner, and Arhat is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the fruits of Once Returner, Non-Returner, and Arhat is equal. Thus, whether the suchness of the fruit of Stream Entry is equal, whether the suchness of the fruits of Once Returner, Non-Returner, and Arhat is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
Furthermore, because the suchness of the fruit of the Pratyekabuddha is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of the fruit of the Pratyekabuddha is equal. Thus, whether the suchness of the fruit of the Pratyekabuddha is equal, or whether the suchness of the Tathāgata is equal, they are both one equal suchness, without two and without difference.
Furthermore, because the suchness of omniscient wisdom is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of omniscient wisdom is equal; because the suchness of path-knowing wisdom and all-modes wisdom is equal, the suchness of the Tathāgata is equal; because the suchness of the Tathāgata is equal, the suchness of path-knowing wisdom and all-modes wisdom is equal. Thus, whether the suchness of omniscient wisdom is equal, whether the suchness of path-knowing wisdom and all-modes wisdom is equal, or whether the suchness of the Tathāgata is equal, they are all one equal suchness, without two and without difference.
O devas, because the Great Bodhisattva clearly realizes the equal suchness of all dharmas in this way, he is called the Tathāgata, the Worthy One, the Perfectly Enlightened One. The Elder Subhūti is able to deeply believe in and understand this suchness. Therefore, the Elder Subhūti is called one who was born from the Tathāgata.