THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 358
Chapter 61: NON-DUALITY OF EXTENSIVE HEARING (8)
The World-Honored One, what is the true-reality characteristic of the perfection of giving? What is the true-reality characteristic of pure morality, patience, diligence, meditative absorption, and the perfection of wisdom, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the perfection of giving is the true-reality characteristic of the perfection of giving; the absence of any limit to pure morality up to the perfection of wisdom is the true-reality characteristic of pure morality up to the perfection of wisdom. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the emptiness of the internal, what is the true-reality characteristic of the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned existence, emptiness of unconditioned existence, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristic, emptiness of common characteristic, emptiness in all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the emptiness of the internal is the true-reality characteristic of the emptiness of the internal; the absence of any limit to the emptiness of the external up to the emptiness of the self-nature of non-emptiness is the true-reality characteristic of the emptiness of the external up to the emptiness of the self-nature of non-emptiness. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of suchness? What is the true-reality characteristic of the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the determined dharma, the abiding dharma, true reality, the realm of space, and the inconceivable realm, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to suchness is the true-reality characteristic of suchness; the absence of any limit to the dharma realm up to the inconceivable realm is the true-reality characteristic of the dharma realm up to the inconceivable realm. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the noble truth of suffering? What is the true-reality characteristic of the noble truth of origination, cessation, and the path, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the noble truth of suffering is the true-reality characteristic of the noble truth of suffering; the absence of any limit to the noble truth of origination, cessation, and the path is the true-reality characteristic of the noble truths of origination, cessation, and the path. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the four meditations? What is the true-reality characteristic of the four immeasurables and the four formless absorptions, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the four meditations is the true-reality characteristic of the four meditations; the absence of any limit to the four immeasurables and the four formless absorptions is the true-reality characteristic of the four immeasurables and the four formless absorptions. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the eight liberations? What is the true-reality characteristic of the eight bases of mastery, the nine successive concentrations, and the ten universal bases, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the eight liberations is the true-reality characteristic of the eight liberations; the absence of any limit to the eight bases of mastery, the nine successive concentrations, and the ten universal bases is the true-reality characteristic of the eight bases of mastery, the nine successive concentrations, and the ten universal bases. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the four foundations of mindfulness? What is the true-reality characteristic of the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of awakening, and eightfold noble path, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the four foundations of mindfulness is the true-reality characteristic of the four foundations of mindfulness; the absence of any limit to the four right efforts up to the eightfold noble path is the true-reality characteristic of the four right efforts up to the eightfold noble path. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the liberation gate of emptiness? What is the true-reality characteristic of the liberation gates of signlessness and wishlessness, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the liberation gate of emptiness is the true-reality characteristic of the liberation gate of emptiness; the absence of any limit to the liberation gates of signlessness and wishlessness is the true-reality characteristic of the liberation gates of signlessness and wishlessness. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the five kinds of eyes? What is the true-reality characteristic of the six supernatural powers, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the five kinds of eyes is the true-reality characteristic of the five kinds of eyes; the absence of any limit to the six supernatural powers is the true-reality characteristic of the six supernatural powers. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the ten powers of a Buddha? What is the true-reality characteristic of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the ten powers of a Buddha have no limit, are unborn and undying, neither abiding nor different, and cannot be expressed; this is called the suchness characteristic of the ten powers of a Buddha. The absence of any limit to the four fearlessnesses up to the eighteen unique qualities of a Buddha is the true-reality characteristic of the four fearlessnesses up to the eighteen unique qualities of a Buddha. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the dharma of not forgetting? What is the true-reality characteristic of the nature of constant equanimity, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the dharma of not forgetting is the true-reality characteristic of the dharma of not forgetting; the absence of any limit to the nature of constant equanimity is the true-reality characteristic of the nature of constant equanimity. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of all-knowing wisdom? What is the true-reality characteristic of path-characteristic wisdom and all-characteristic wisdom, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to all-knowing wisdom is the true-reality characteristic of all-knowing wisdom; the absence of any limit to path-characteristic wisdom and all-characteristic wisdom is the true-reality characteristic of path-characteristic wisdom and all-characteristic wisdom. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of all dhāraṇī teachings? What is the true-reality characteristic of all samādhi teachings, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to all dhāraṇī teachings is the true-reality characteristic of all dhāraṇī teachings; the absence of any limit to all samādhi teachings is the true-reality characteristic of all samādhi teachings. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the fruit of stream-entry? What is the true-reality characteristic of the fruit of once-returning, non-returning, and arhatship, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the fruit of stream-entry is the true-reality characteristic of the fruit of stream-entry; the absence of any limit to the fruits of once-returning, non-returning, and arhatship is the true-reality characteristic of the fruits of once-returning, non-returning, and arhatship. The great Bodhisattvas understand and cultivate them according to reality, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the fruit of the Pratyekabuddha, so that the great Bodhisattvas may understand and cultivate it according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to the fruit of the Pratyekabuddha is the true-reality characteristic of the fruit of the Pratyekabuddha. The great Bodhisattvas should understand it according to reality and cultivate it, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of all practices of the great Bodhisattvas, so that the great Bodhisattvas may understand and cultivate them according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the absence of any limit to all practices of the great Bodhisattvas is the true-reality characteristic of all practices of the great Bodhisattvas. The great Bodhisattvas should understand them according to reality and cultivate them, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
The World-Honored One, what is the true-reality characteristic of the unsurpassed enlightenment of all Buddhas, so that the great Bodhisattvas may understand and cultivate it according to reality, and regarding all dharmas understand according to reality their characteristics in brief and in detail?
Good Present, the unsurpassed enlightenment of all Buddhas has no limit, is unborn and undying, neither abiding nor different, and cannot be expressed; this is called the true-reality characteristic of the unsurpassed enlightenment of all Buddhas. The great Bodhisattvas should understand it according to reality and cultivate it, so that regarding all dharmas they understand according to reality their characteristics in brief and in detail.
Furthermore, Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of form, and truly knows the characteristic of the dharma realm of feeling, perception, formations, and consciousness, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the eye faculty, and truly knows the characteristic of the dharma realm of the ear, nose, tongue, body, and mind faculties, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of forms, and truly knows the characteristic of the dharma realm of sounds, smells, tastes, tangible objects, and dharmas, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the eye element, and truly knows the characteristic of the dharma realm of the ear, nose, tongue, body, and mind elements, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the form element, and truly knows the characteristic of the dharma realm of the sound, smell, taste, tangible-object, and dharma elements, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the eye-consciousness element, and truly knows the characteristic of the dharma realm of the ear, nose, tongue, body, and mind consciousness elements, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of eye-contact, and truly knows the characteristic of the dharma realm of ear, nose, tongue, body, and mind contact, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of feelings arising conditioned by eye-contact, and truly knows the characteristic of the dharma realm of feelings arising conditioned by ear, nose, tongue, body, and mind contact, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the earth element, and truly knows the characteristic of the dharma realm of the water, fire, wind, space, and consciousness elements, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of ignorance, and truly knows the characteristic of the dharma realm 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, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the perfection of giving, and truly knows the characteristic of the dharma realm of pure morality, patience, diligence, meditative absorption, and the perfection of wisdom, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the emptiness of the internal, and truly knows the characteristic of the dharma realm of the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned existence, emptiness of unconditioned existence, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristic, emptiness of common characteristic, emptiness in all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of suchness, and truly knows the characteristic of the dharma realm of the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the determined dharma, the abiding dharma, true reality, the realm of space, and the inconceivable realm, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the noble truth of suffering, and truly knows the characteristic of the dharma realm of the noble truths of origination, cessation, and the path, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the four meditations, and truly knows the characteristic of the dharma realm of the four immeasurables and the four formless absorptions, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the eight liberations, and truly knows the characteristic of the dharma realm of the eight bases of mastery, the nine successive concentrations, and the ten universal bases, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the four foundations of mindfulness, and truly knows the characteristic of the dharma realm of the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of awakening, and eightfold noble path, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the liberation gate of emptiness, and truly knows the characteristic of the dharma realm of the liberation gates of signlessness and wishlessness, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the five kinds of eyes, and truly knows the characteristic of the dharma realm of the six supernatural powers, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the ten powers of a Buddha, and truly knows the characteristic of the dharma realm of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the dharma of not forgetting, and truly knows the characteristic of the dharma realm of the nature of constant equanimity, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of all-knowing wisdom, and truly knows the characteristic of the dharma realm of path-characteristic wisdom and all-characteristic wisdom, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of all dhāraṇī teachings, and truly knows the characteristic of the dharma realm of all samādhi teachings, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the fruit of stream-entry, and truly knows the characteristic of the dharma realm of the fruits of once-returning, non-returning, and arhatship, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
Good Present, if a great Bodhisattva truly knows the characteristic of the dharma realm of the fruit of the Pratyekabuddha, then that great Bodhisattva, regarding all dharmas, truly knows their characteristics in brief and in detail.
O Venerable Subhūti, if a Great Bodhisattva truly knows the characteristics of the Dharma realm of all the practices of Great Bodhisattvas, then that Great Bodhisattva, regarding all dharmas, truly knows their characteristics in both summary and elaboration.
O Venerable Subhūti, if a Great Bodhisattva truly knows the characteristics of the Dharma realm of the supreme unsurpassed Enlightenment fruition of all Buddhas, then that Great Bodhisattva, regarding all dharmas, truly knows their characteristics in both summary and elaboration.
At that time, the Venerable Subhūti addressed the Buddha:
World-Honored One, what are the characteristics of the Dharma realm of form? What are the characteristics of the Dharma realm of feeling, perception, formations, and consciousness, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
The Buddha said:
O Subhūti, the realm of space belonging to the domain of form is the Dharma realm of form; this Dharma realm of form neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of form. The realm of space belonging to the domain of feeling, perception, formations, and consciousness is the Dharma realm of feeling, perception, formations, and consciousness; this Dharma realm of feeling, perception, formations, and consciousness likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of feeling, perception, formations, and consciousness. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the eye faculty? What are the characteristics of the Dharma realm of the ear, nose, tongue, body, and mind faculties, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the eye faculty is the Dharma realm of the eye faculty; this Dharma realm of the eye faculty neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the eye faculty. The realm of space belonging to the domain of the ear, nose, tongue, body, and mind faculties is the Dharma realm of the ear, nose, tongue, body, and mind faculties; this Dharma realm of the ear, nose, tongue, body, and mind faculties likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the ear, nose, tongue, body, and mind faculties. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the form sphere? What are the characteristics of the Dharma realm of sound, smell, taste, touch, and objects of mind, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the form sphere is the Dharma realm of the form sphere; this Dharma realm of the form sphere neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the form sphere. The realm of space belonging to the domain of sound, smell, taste, touch, and objects of mind is the Dharma realm of sound, smell, taste, touch, and objects of mind; this Dharma realm of sound, smell, taste, touch, and objects of mind likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of sound, smell, taste, touch, and objects of mind. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the eye element? What are the characteristics of the Dharma realm of the ear, nose, tongue, body, and mind elements, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the eye element is the Dharma realm of the eye element; this Dharma realm of the eye element neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the eye element. The realm of space belonging to the domain of the ear, nose, tongue, body, and mind elements is the Dharma realm of the ear, nose, tongue, body, and mind elements; this Dharma realm of the ear, nose, tongue, body, and mind elements likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the ear, nose, tongue, body, and mind elements. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the form element? What are the characteristics of the Dharma realm of sound, smell, taste, touch, and dharma elements, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the form element is the Dharma realm of the form element; this Dharma realm of the form element neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the form element. The realm of space belonging to the domain of sound, smell, taste, touch, and dharma elements is the Dharma realm of sound, smell, taste, touch, and dharma elements; this Dharma realm of sound, smell, taste, touch, and dharma elements likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of sound, smell, taste, touch, and dharma elements. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of eye consciousness? What are the characteristics of the Dharma realm of ear, nose, tongue, body, and mind consciousness, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of eye consciousness is the Dharma realm of eye consciousness; this Dharma realm of eye consciousness neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of eye consciousness. The realm of space belonging to the domain of ear, nose, tongue, body, and mind consciousness is the Dharma realm of ear, nose, tongue, body, and mind consciousness; this Dharma realm of ear, nose, tongue, body, and mind consciousness likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of ear, nose, tongue, body, and mind consciousness. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of eye contact? What are the characteristics of the Dharma realm of ear, nose, tongue, body, and mind contact, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of eye contact is the Dharma realm of eye contact; this Dharma realm of eye contact neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of eye contact. The realm of space belonging to the domain of ear, nose, tongue, body, and mind contact is the Dharma realm of ear, nose, tongue, body, and mind contact; this Dharma realm of ear, nose, tongue, body, and mind contact likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of ear, nose, tongue, body, and mind contact. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of feelings arising dependent upon eye contact? What are the characteristics of the Dharma realm of feelings arising dependent upon ear, nose, tongue, body, and mind contact, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of feelings arising dependent upon eye contact is the Dharma realm of feelings arising dependent upon eye contact; this Dharma realm of feelings arising dependent upon eye contact neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of feelings arising dependent upon eye contact. The realm of space belonging to the domain of feelings arising dependent upon ear, nose, tongue, body, and mind contact is the Dharma realm of feelings arising dependent upon ear, nose, tongue, body, and mind contact; this Dharma realm of feelings arising dependent upon ear, nose, tongue, body, and mind contact likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of feelings arising dependent upon ear, nose, tongue, body, and mind contact. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the earth element? What are the characteristics of the Dharma realm of the water, fire, wind, space, and consciousness elements, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the earth element is the Dharma realm of the earth element; this Dharma realm of the earth element neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the earth element. The realm of space belonging to the domain of the water, fire, wind, space, and consciousness elements is the Dharma realm of the water, fire, wind, space, and consciousness elements; this Dharma realm of the water, fire, wind, space, and consciousness elements likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the water, fire, wind, space, and consciousness elements. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of ignorance? What are the characteristics of the Dharma realm 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, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of ignorance is the Dharma realm of ignorance; this Dharma realm of ignorance neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of ignorance. The realm of space belonging to the domain of formations through aging and death, sorrow, lamentation, suffering, grief, and distress is the Dharma realm of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; this Dharma realm of formations through aging and death, sorrow, lamentation, suffering, grief, and distress likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of formations through aging and death, sorrow, lamentation, suffering, grief, and distress. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the Perfection of Giving? What are the characteristics of the Dharma realm of Pure Morality, Patience, Diligence, Meditation, and the Perfection of Prajñā, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the Perfection of Giving is the Dharma realm of the Perfection of Giving; this Dharma realm of the Perfection of Giving neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the Perfection of Giving. The realm of space belonging to the domain of Pure Morality through the Perfection of Prajñā is the Dharma realm of Pure Morality through the Perfection of Prajñā; this Dharma realm of Pure Morality through the Perfection of Prajñā likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of Pure Morality through the Perfection of Prajñā. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of emptiness of inner dharmas? What are the characteristics of the Dharma realm of emptiness of outer dharmas, emptiness of both inner and outer dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the nature of self-naturelessness, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of emptiness of inner dharmas is the Dharma realm of emptiness of inner dharmas; this Dharma realm of emptiness of inner dharmas neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of emptiness of inner dharmas. The realm of space belonging to the domain of emptiness of outer dharmas through emptiness of the nature of self-naturelessness is the Dharma realm of emptiness of outer dharmas through emptiness of the nature of self-naturelessness; this Dharma realm of emptiness of outer dharmas through emptiness of the nature of self-naturelessness likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of emptiness of outer dharmas through emptiness of the nature of self-naturelessness. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of Suchness? What are the characteristics of the Dharma realm of the Dharma realm, Dharma nature, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of Suchness is the Dharma realm of Suchness; this Dharma realm of Suchness neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of Suchness. The realm of space belonging to the domain of the Dharma realm through the inconceivable realm is the Dharma realm of the Dharma realm through the inconceivable realm; this Dharma realm of the Dharma realm through the inconceivable realm likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the Dharma realm through the inconceivable realm. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the Noble Truth of Suffering? What are the characteristics of the Dharma realm of the Noble Truth of Origination, Cessation, and Path, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the Noble Truth of Suffering is the Dharma realm of the Noble Truth of Suffering; this Dharma realm of the Noble Truth of Suffering neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the Noble Truth of Suffering. The realm of space belonging to the domain of the Noble Truths of Origination, Cessation, and Path is the Dharma realm of the Noble Truths of Origination, Cessation, and Path; this Dharma realm of the Noble Truths of Origination, Cessation, and Path likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the Noble Truths of Origination, Cessation, and Path. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the four meditations? What are the characteristics of the Dharma realm of the four immeasurables and the four formless concentrations, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the four meditations is the Dharma realm of the four meditations; this Dharma realm of the four meditations neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the four meditations. The realm of space belonging to the domain of the four immeasurables and the four formless concentrations is the Dharma realm of the four immeasurables and the four formless concentrations; this Dharma realm of the four immeasurables and the four formless concentrations likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the four immeasurables and the four formless concentrations. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the eight liberations? What are the characteristics of the Dharma realm of the eight spheres of mastery, the nine successive concentrations, and the ten total attainments, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the eight liberations is the Dharma realm of the eight liberations; this Dharma realm of the eight liberations neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the eight liberations. The realm of space belonging to the domain of the eight spheres of mastery, the nine successive concentrations, and the ten total attainments is the Dharma realm of the eight spheres of mastery, the nine successive concentrations, and the ten total attainments; this Dharma realm of the eight spheres of mastery, the nine successive concentrations, and the ten total attainments likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the eight spheres of mastery, the nine successive concentrations, and the ten total attainments. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the four foundations of mindfulness? What are the characteristics of the Dharma realm of 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, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the four foundations of mindfulness is the Dharma realm of the four foundations of mindfulness; this Dharma realm of the four foundations of mindfulness neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the four foundations of mindfulness. The realm of space belonging to the domain of the four right efforts through the eightfold Noble Path is the Dharma realm of the four right efforts through the eightfold Noble Path; this Dharma realm of the four right efforts through the eightfold Noble Path likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the four right efforts through the eightfold Noble Path. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the liberation method of Emptiness? What are the characteristics of the Dharma realm of the liberation methods of Signlessness and Wishlessness, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
O Subhūti, the realm of space belonging to the domain of the liberation method of Emptiness is the Dharma realm of the liberation method of Emptiness; this Dharma realm of the liberation method of Emptiness neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the liberation method of Emptiness. The realm of space belonging to the domain of the liberation methods of Signlessness and Wishlessness is the Dharma realm of the liberation methods of Signlessness and Wishlessness; this Dharma realm of the liberation methods of Signlessness and Wishlessness likewise neither ceases nor discriminates, yet can be explained—that is the characteristic of the Dharma realm of the liberation methods of Signlessness and Wishlessness. Great Bodhisattvas truly know this in order to cultivate, and regarding all dharmas truly know their characteristics in summary and elaboration.
World-Honored One, what are the characteristics of the Dharma realm of the five types of eyes? What are the characteristics of the Dharma realm of the six kinds of supernormal powers, so that Great Bodhisattvas may truly know and cultivate them, and regarding all dharmas may truly know their characteristics in summary and elaboration?
Now, Subhūti, the realm of space belonging to the domain of the five kinds of eyes is the Dharma-realm of the five kinds of eyes; this Dharma-realm of the five kinds of eyes neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the five kinds of eyes. The realm of space belonging to the domain of the six kinds of supernormal powers is the Dharma-realm of the six kinds of supernormal powers; this Dharma-realm of the six kinds of supernormal powers likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the six kinds of supernormal powers. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the Buddha’s ten powers? What is the characteristic of the Dharma-realm of the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha-dharmas, so that the great Bodhisattvas may know them truly and cultivate them, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the Buddha’s ten powers is the Dharma-realm of the Buddha’s ten powers; this Dharma-realm of the Buddha’s ten powers neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the Buddha’s ten powers. The realm of space belonging to the domain of the four kinds of fearlessness up to the eighteen unshared Buddha-dharmas is the Dharma-realm of the four kinds of fearlessness up to the eighteen unshared Buddha-dharmas; this Dharma-realm of the four kinds of fearlessness up to the eighteen unshared Buddha-dharmas likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the four kinds of fearlessness up to the eighteen unshared Buddha-dharmas. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the non-forgetting Dharma? What is the characteristic of the Dharma-realm of the nature of constant equanimity, so that the great Bodhisattvas may know them truly and cultivate them, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the non-forgetting Dharma is the Dharma-realm of the non-forgetting Dharma; this Dharma-realm of the non-forgetting Dharma neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the non-forgetting Dharma. The realm of space belonging to the domain of the nature of constant equanimity is the Dharma-realm of the nature of constant equanimity; this Dharma-realm of the nature of constant equanimity likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the nature of constant equanimity. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the wisdom of all? What is the characteristic of the Dharma-realm of the wisdom of the path-aspects and the wisdom of all aspects, so that the great Bodhisattvas may know them truly and cultivate them, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the wisdom of all is the Dharma-realm of the wisdom of all; this Dharma-realm of the wisdom of all neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the wisdom of all. The realm of space belonging to the domain of the wisdom of the path-aspects and the wisdom of all aspects is the Dharma-realm of the wisdom of the path-aspects and the wisdom of all aspects; this Dharma-realm of the wisdom of the path-aspects and the wisdom of all aspects likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the wisdom of the path-aspects and the wisdom of all aspects. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of all dhāraṇī gateways? What is the characteristic of the Dharma-realm of all samādhi gateways, so that the great Bodhisattvas may know them truly and cultivate them, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of all dhāraṇī gateways is the Dharma-realm of all dhāraṇī gateways; this Dharma-realm of all dhāraṇī gateways neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of all dhāraṇī gateways. The realm of space belonging to the domain of all samādhi gateways is the Dharma-realm of all samādhi gateways; this Dharma-realm of all samādhi gateways likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of all samādhi gateways. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the fruit of Stream-entry? What is the characteristic of the Dharma-realm of the fruit of Once-returning, Non-returning, and Arhatship, so that the great Bodhisattvas may know them truly and cultivate them, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the fruit of Stream-entry is the Dharma-realm of the fruit of Stream-entry; this Dharma-realm of the fruit of Stream-entry neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the fruit of Stream-entry. The realm of space belonging to the domain of the fruit of Once-returning, Non-returning, and Arhatship is the Dharma-realm of the fruit of Once-returning, Non-returning, and Arhatship; this Dharma-realm of the fruit of Once-returning, Non-returning, and Arhatship likewise neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the fruit of Once-returning, Non-returning, and Arhatship. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the fruit of the Pratyekabuddha stage, so that the great Bodhisattvas may know it truly and cultivate it, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the fruit of the Pratyekabuddha stage is the Dharma-realm of the fruit of the Pratyekabuddha stage; this Dharma-realm of the fruit of the Pratyekabuddha stage neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the fruit of the Pratyekabuddha stage. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of all practices of great Bodhisattvas, so that the great Bodhisattvas may know it truly and cultivate it, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of all practices of great Bodhisattvas is the Dharma-realm of all practices of great Bodhisattvas; this Dharma-realm of all practices of great Bodhisattvas neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of all practices of great Bodhisattvas. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.
World-Honored One, what is the characteristic of the Dharma-realm of the unsurpassed perfect enlightenment of all Buddhas, so that the great Bodhisattvas may know it truly and cultivate it, and with regard to all phenomena may truly know their characteristics in both concise summary and extensive explanation?
Subhūti, the realm of space belonging to the domain of the unsurpassed perfect enlightenment of all Buddhas is the Dharma-realm of the unsurpassed perfect enlightenment of all Buddhas; this Dharma-realm of the unsurpassed perfect enlightenment of all Buddhas neither ceases nor is discriminating, yet it can be expressed—this is the characteristic of the Dharma-realm of the unsurpassed perfect enlightenment of all Buddhas. The great Bodhisattvas know this truly and cultivate it, so that with regard to all phenomena they may truly know their characteristics in both concise summary and extensive explanation.