Mahaprajnaparamita_v361 – Shurangama Temple

THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 361
Chapter 61: NON-DUALITY OF EXTENSIVE HEARING (11)

The Buddha taught:

“Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should learn not to give rise to any formations regarding form, whether as existent or nonexistent; they should learn not to give rise to any formations regarding feeling, perception, formations, and consciousness, whether as existent or nonexistent.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should learn not to give rise to any formations regarding internal emptiness, whether as existent or nonexistent; they should also learn not to give rise to any formations regarding external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness, whether as existent or nonexistent.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should learn not to give rise to any formations regarding suchness, whether as existent or nonexistent; they should also learn not to give rise to any formations regarding the dharma realm, dharma nature, the non-delusive nature, the unchanging nature, the equal nature, the nature of non-arising, the determined nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm, whether as existent or nonexistent.

…

The Elder Subhūti addressed the Buddha:

“World-Honored One, how should a Great Bodhisattva, when practicing Prajñāpāramitā, contemplate and learn that the intrinsic characteristics of all dharmas are empty?”

The Buddha taught:

“Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that form and the characteristics of form are empty; they should contemplate and learn that feeling, perception, formations, consciousness, and the characteristics of feeling, perception, formations, and consciousness are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the eye faculty and the characteristics of the eye faculty are empty; they should contemplate and learn that the ear, nose, tongue, body, and mind faculties and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the form realm and the characteristics of the form realm are empty; they should contemplate and learn that sound, smell, taste, touch, and dharma realms and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the eye element and the characteristics of the eye element are empty; they should contemplate and learn that the ear, nose, tongue, body, and mind elements and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the form element and the characteristics of the form element are empty; they should contemplate and learn that the sound, smell, taste, touch, and dharma elements and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the eye consciousness element and the characteristics of the eye consciousness element are empty; they should contemplate and learn that the ear, nose, tongue, body, and mind consciousness elements and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that eye contact and the characteristics of eye contact are empty; they should contemplate and learn that ear, nose, tongue, body, and mind contact and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that feelings arising dependent on eye contact and the characteristics of feelings arising dependent on eye contact are empty; they should contemplate and learn that feelings arising dependent on ear, nose, tongue, body, and mind contact and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the earth element and its characteristics are empty; they should contemplate and learn that the water, fire, wind, space, and consciousness elements and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that ignorance and its characteristics are empty; they should contemplate and learn that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, distress, and the characteristics from formations up to aging and death, sorrow, lamentation, suffering, grief, and distress are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the Perfection of Giving and its characteristics are empty; they should contemplate and learn that Pure Discipline, Patience, Diligence, Meditation, Prajñāpāramitā, and the characteristics of Pure Discipline up to Prajñāpāramitā are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that internal emptiness and the characteristics of internal emptiness are empty; they should contemplate and learn that external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, emptiness of the self-nature of non-emptiness, and the characteristics of external emptiness up to the self-nature of non-emptiness are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that suchness and the characteristics of suchness are empty; they should contemplate and learn that the dharma realm, dharma nature, the non-delusive nature, the unchanging nature, the equal nature, the nature of non-arising, the determined nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, the inconceivable realm, and the characteristics from the dharma realm up to the inconceivable realm are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the Noble Truth of suffering and its characteristics are empty; they should contemplate and learn that the Noble Truths of origin, cessation, and the path and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the four foundations of mindfulness and their characteristics are empty; they should contemplate and learn that the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, eightfold Noble Path, and the characteristics of the four right efforts up to the eightfold Noble Path are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the four meditative absorptions and their characteristics are empty; they should contemplate and learn that the four immeasurables, the four formless concentrations, and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the eight liberations and their characteristics are empty; they should contemplate and learn that the eight fields of mastery, the nine successive concentrations, the ten total spheres, and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that all samādhi dharma-gates and their characteristics are empty; they should contemplate and learn that all dhāraṇī dharma-gates and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the emptiness liberation dharma-gate and its characteristics are empty; they should contemplate and learn that the signless and wishless liberation dharma-gates and their characteristics are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.

Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the ten powers of the Buddha and the characteristics of the ten powers of the Buddha are empty; they should contemplate and learn that the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen distinct qualities of a Buddha, and the characteristics from the four fearlessnesses up to the eighteen distinct qualities of a Buddha are empty. Thus, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they should contemplate and learn that the intrinsic characteristics of all dharmas are empty.”

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that the Dharma of non-forgetfulness and the mark of the Dharma of non-forgetfulness are empty, and learn accordingly; he should contemplate that the nature of always renouncing and the mark of the nature of always renouncing are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that the Omniscient Wisdom and the mark of the Omniscient Wisdom are empty, and learn accordingly; he should contemplate that the Path-characteristic Wisdom, the All-characteristic Wisdom, and the marks of the Path-characteristic Wisdom and the All-characteristic Wisdom are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that the fruit of Stream-entry and the mark of the fruit of Stream-entry are empty, and learn accordingly; he should contemplate that the fruits of Once-returning, Non-returning, Arhatship and the marks of the fruits of Once-returning, Non-returning, and Arhatship are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that the fruition of the Pratyekabuddha and the mark of the fruition of the Pratyekabuddha are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that all practices of the Great Bodhisattva and the marks of all practices of the Great Bodhisattva are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate that the unsurpassed perfect enlightenment of all Buddhas and the marks of the unsurpassed perfect enlightenment of all Buddhas are empty, and learn accordingly. Thus, Subhūti, when the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate and learn that the own characteristics of all dharmas are empty.

Venerable Subhūti addressed the Buddha:
“World-Honored One, if form and the mark of form are empty; feeling, perception, formations, consciousness, and the marks of feeling, perception, formations, and consciousness are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the eye faculty and the mark of the eye faculty are empty; ear, nose, tongue, body, and mind faculties and the marks of the ear, nose, tongue, body, and mind faculties are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the form realm and the mark of the form realm are empty; sound, smell, taste, touch, dharma realm and the marks of sound, smell, taste, touch, and dharma realm are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the eye element and the mark of the eye element are empty; ear, nose, tongue, body, mind elements and the marks of the ear, nose, tongue, body, and mind elements are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the form element and the mark of the form element are empty; sound, smell, taste, touch, dharma elements and the marks of sound, smell, taste, touch, and dharma elements are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the eye-consciousness element and the mark of the eye-consciousness element are empty; ear, nose, tongue, body, mind consciousness elements and the marks of the ear, nose, tongue, body, and mind consciousness elements are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if eye-contact and the mark of eye-contact are empty; ear, nose, tongue, body, mind contact and the marks of ear, nose, tongue, body, and mind contact are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the feelings arising conditioned by eye-contact and the marks of the feelings arising conditioned by eye-contact are empty; the feelings arising conditioned by ear, nose, tongue, body, mind contact and the marks of the feelings arising conditioned by ear, nose, tongue, body, mind contact are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the earth element and the mark of the earth element are empty; water, fire, wind, space, consciousness elements and the marks of water, fire, wind, space, and consciousness elements are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if ignorance and the mark of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, distress, and the marks from formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the Perfection of Giving and the mark of the Perfection of Giving are empty; Pure Conduct, Patience, Diligence, Meditative Absorption, the Perfection of Wisdom, and the marks from Pure Conduct up to the Perfection of Wisdom are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the emptiness of internal dharmas and the mark of the emptiness of internal dharmas are empty; the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate, the emptiness of non-boundary, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, the emptiness of the self-nature of emptiness, and the marks of the emptiness of external dharmas up to the emptiness of the self-nature of emptiness are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if suchness and the mark of suchness are empty; the Dharma Realm, the nature of Dharma, the non-delusive nature, the unchanging nature, the equal nature, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, the inconceivable realm and the marks of the Dharma Realm up to the inconceivable realm are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the Noble Truth of Suffering and the mark of the Noble Truth of Suffering are empty; the Noble Truth of Origin, Cessation, and Path and the marks of the Noble Truths of Origin, Cessation, and Path are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the four Foundations of Mindfulness and the marks of the four Foundations of Mindfulness are empty; the four Right Efforts, four Bases of Spiritual Power, five Faculties, five Powers, seven Factors of Enlightenment, eightfold Noble Path, and the marks from the four Right Efforts up to the eightfold Noble Path are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the four meditations and the marks of the four meditations are empty; the four immeasurables, the four formless absorptions and the marks of the four immeasurables and the four formless absorptions are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the eight liberations and the marks of the eight liberations are empty; the eight spheres of mastery, nine successive concentrations, ten universal bases and the marks of the eight spheres of mastery, nine successive concentrations, and ten universal bases are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if all samadhi teachings and the marks of all samadhi teachings are empty; all dharani teachings and the marks of all dharani teachings are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the liberation-door of Emptiness and the mark of the liberation-door of Emptiness are empty; the liberation-door of Signlessness, the liberation-door of Wishlessness, and the marks of the liberation-door of Signlessness and Wishlessness are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the five kinds of eyes and the marks of the five kinds of eyes are empty; the six supernormal powers and the marks of the six supernormal powers are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the ten powers of the Buddha and the marks of the ten powers of the Buddha are empty; the four fearlessnesses, four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and the marks of the four fearlessnesses up to the eighteen unique qualities of a Buddha are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the Dharma of non-forgetfulness and the mark of the Dharma of non-forgetfulness are empty; the nature of always renouncing and the mark of the nature of always renouncing are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the Omniscient Wisdom and the mark of the Omniscient Wisdom are empty; the Path-characteristic Wisdom, the All-characteristic Wisdom, and the marks of the Path-characteristic Wisdom and the All-characteristic Wisdom are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the fruit of Stream-entry and the mark of the fruit of Stream-entry are empty; the fruits of Once-returning, Non-returning, Arhatship and the marks of the fruits of Once-returning, Non-returning, and Arhatship are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the fruition of the Pratyekabuddha and the mark of the fruition of the Pratyekabuddha are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if all practices of the Great Bodhisattva and the marks of all practices of the Great Bodhisattva are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?

World-Honored One, if the unsurpassed perfect enlightenment of all Buddhas and the marks of the unsurpassed perfect enlightenment of all Buddhas are empty, then why should the Great Bodhisattva practice the Perfection of Wisdom?”

The Buddha taught:
“Subhūti, if the Great Bodhisattva has absolutely no object of practice, that itself is practicing the Perfection of Wisdom.”

Venerable Subhūti addressed the Buddha:
“World-Honored One, for what reason is it that the Great Bodhisattva, having absolutely no object of practice, is practicing the Perfection of Wisdom?”

The Buddha taught:
“Subhūti, because this Perfection of Wisdom cannot be grasped, the Great Bodhisattva cannot be grasped, and practice cannot be grasped; whether the practitioner, that by which one practices, or the place of the object of practice cannot be grasped. Therefore, Subhūti, the Great Bodhisattva, having no object of practice whatsoever, is practicing the Perfection of Wisdom. Because within it, all conceptual elaborations cannot be grasped.”

Venerable Subhūti addressed the Buddha:
“World-Honored One, if the Great Bodhisattva, having absolutely no object of practice, is practicing the Perfection of Wisdom, then from the very beginning of cultivating the practices of a Great Bodhisattva, why must he practice the Perfection of Wisdom?”

The Buddha taught:

“Subhūti, from the time a Great Bodhisattva first arouses the thought of enlightenment, regarding all dharmas, he should constantly cultivate non-attainment.

Subhūti, when that Great Bodhisattva practices giving, he uses non-attainment as the means by which he practices Giving; when he practices Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñā, he uses non-attainment as the means by which he practices Pure Conduct up to and including the Perfection of Prajñā.

Subhūti, when that Great Bodhisattva abides in the emptiness of the internal, he uses non-attainment as the means by which he abides in the emptiness of the internal; when he abides in the emptiness of the external, the emptiness of both the internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate end, the emptiness without boundary, the emptiness of dispersion, the emptiness of non-change, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, the emptiness of the non-existence of self-nature, he uses non-attainment as the means by which he abides in the emptiness of the external up to and including the emptiness of the non-existence of self-nature.

Subhūti, when that Great Bodhisattva abides in Suchness, he uses non-attainment as the means by which he abides in Suchness; when he abides in the Dharma Realm, Dharma Nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, he uses non-attainment as the means by which he abides in the Dharma Realm up to and including the inconceivable realm.

Subhūti, when that Great Bodhisattva cultivates the four Foundations of Mindfulness, he uses non-attainment as the means by which he cultivates the four Foundations of Mindfulness; when he cultivates the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, he uses non-attainment as the means by which he cultivates the four Right Efforts up to and including the eightfold Noble Path.

Subhūti, when that Great Bodhisattva abides in the Noble Truth of suffering, he uses non-attainment as the means by which he abides in the Noble Truth of suffering; when he abides in the Noble Truths of origination, cessation, and the path, he uses non-attainment as the means by which he abides in the Noble Truths of origination, cessation, and the path.

Subhūti, when that Great Bodhisattva cultivates the four meditative absorptions, he uses non-attainment as the means by which he cultivates the four meditative absorptions; when he cultivates the four immeasurables and the four formless concentrations, he uses non-attainment as the means by which he cultivates the four immeasurables and the four formless concentrations.

Subhūti, when that Great Bodhisattva cultivates the liberation-door of Emptiness, he uses non-attainment as the means by which he cultivates the liberation-door of Emptiness; when he cultivates the liberation-doors of Signlessness and Wishlessness, he uses non-attainment as the means by which he cultivates the liberation-doors of Signlessness and Wishlessness.

Subhūti, when that Great Bodhisattva cultivates the eight liberations, he uses non-attainment as the means by which he cultivates the eight liberations; when he cultivates the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, he uses non-attainment as the means by which he cultivates the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.

Subhūti, when that Great Bodhisattva cultivates all methods of Samādhi, he uses non-attainment as the means by which he cultivates all methods of Samādhi; when he cultivates all methods of Dhāraṇī, he uses non-attainment as the means by which he cultivates all methods of Dhāraṇī.

Subhūti, when that Great Bodhisattva cultivates the five kinds of eyes, he uses non-attainment as the means by which he cultivates the five kinds of eyes; when he cultivates the six supernatural powers, he uses non-attainment as the means by which he cultivates the six supernatural powers.

Subhūti, when that Great Bodhisattva cultivates the ten powers of a Buddha and the characteristics belonging to the ten powers of a Buddha; when he cultivates the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities, he uses non-attainment as the means by which he cultivates the four fearlessnesses up to and including the eighteen exclusive Buddha qualities.

Subhūti, when that Great Bodhisattva cultivates the quality of not forgetting, he uses non-attainment as the means by which he cultivates the quality of not forgetting; when he cultivates the nature of always maintaining equanimity, he uses non-attainment as the means by which he cultivates the nature of always maintaining equanimity.

Subhūti, when that Great Bodhisattva cultivates the wisdom of all-knowingness, he uses non-attainment as the means by which he cultivates the wisdom of all-knowingness; when he cultivates the wisdom of the modes of the path and the wisdom of all aspects, he uses non-attainment as the means by which he cultivates the wisdom of the modes of the path and the wisdom of all aspects.”

The Venerable Subhūti said to the Buddha:

“World-Honored One, what is called attainment? What is called non-attainment?”

The Buddha taught:

“Subhūti, that which has duality is called attainment; that which has no duality is called non-attainment.”

“World-Honored One, what is called having duality? What is called having no duality?”

“Subhūti, the eye and forms are dual; the ear and sounds are dual; the nose and scents are dual; the tongue and tastes are dual; the body and tactile objects are dual; the mind and dharmas are dual. The existent in form and the existent without form are dual; the seen and the unseen are dual; the tainted and the untainted are dual; the conditioned and the unconditioned are dual; the worldly and the supramundane are dual; saṃsāra and Nirvāṇa are dual; the dharmas of ordinary beings and ordinary beings are dual; the Dharma of Stream-entry and Stream-enterers are dual; the Dharma of Once-returning and Once-returners are dual; the Dharma of Non-returning and Non-returners are dual; the Dharma of Arhatship and Arhats are dual; the fruition of a Pratyekabuddha and Pratyekabuddhas are dual; the practice of a Great Bodhisattva and Great Bodhisattvas are dual; the supreme perfect enlightenment of Buddhas and Buddhas are dual. Thus, all dharmas involving conceptual proliferation are called having duality.

Subhūti, it is not the eye, nor form—this is non-duality; it is not the ear, nor sound—this is non-duality; it is not the nose, nor scent—this is non-duality; it is not the tongue, nor taste—this is non-duality; it is not the body, nor tactile object—this is non-duality; it is not the mind, nor dharmas—this is non-duality. It is not the existent in form, nor the existent without form—this is non-duality; it is not the seen, nor the unseen—this is non-duality; it is not the tainted, nor the untainted—this is non-duality; it is not the conditioned, nor the unconditioned—this is non-duality; it is not the worldly, nor the supramundane—this is non-duality; it is not saṃsāra, nor Nirvāṇa—this is non-duality; it is not the dharmas of ordinary beings, nor ordinary beings—this is non-duality; it is not the Dharma of Stream-entry, nor Stream-enterers—this is non-duality; it is not the Dharma of Once-returning, nor Once-returners—this is non-duality; it is not the Dharma of Non-returning, nor Non-returners—this is non-duality; it is not the Dharma of Arhatship, nor Arhats—this is non-duality; it is not the fruition of a Pratyekabuddha, nor Pratyekabuddhas—this is non-duality; it is not the practice of a Great Bodhisattva, nor Great Bodhisattvas—this is non-duality; it is not the supreme perfect enlightenment of Buddhas, nor Buddhas—this is non-duality. Thus, all dharmas free from conceptual proliferation are called non-duality.”

The Venerable Subhūti said to the Buddha:

“World-Honored One, is it because of attainment that there is non-attainment, or is it because of non-attainment that there is non-attainment?”

The Buddha taught:

“Subhūti, it is not because of attainment that there is non-attainment, nor is it because of non-attainment that there is non-attainment. Rather, because the nature of attainment and the nature of non-attainment are equal, it is called non-attainment. Thus, Subhūti, a Great Bodhisattva should diligently cultivate the equality of the nature of attainment and non-attainment.

Subhūti, when a Great Bodhisattva learns in this way, this is called learning the meaning of non-attainment of the Perfection of Prajñā, free from all faults.”

The Venerable Subhūti said to the Buddha:

“World-Honored One, when a Great Bodhisattva practices the Perfection of Prajñā, without grasping at attainment, without grasping at non-grasping, and without grasping at non-attainment, this is the Great Bodhisattva’s cultivation of the Perfection of Prajñā. Then how can he gradually perfect himself from one stage to another? If he does not gradually perfect himself from one stage to another, how can he attain the object he aspires to attain, the supreme perfect enlightenment?”

The Buddha taught:

“Subhūti, when a Great Bodhisattva practices the Perfection of Prajñā, it is not by abiding in attainment and cultivating the Perfection of Prajñā that he can gradually perfect himself from one stage to another and attain supreme perfect enlightenment; nor is it by abiding in non-attainment and cultivating the Perfection of Prajñā that he can gradually perfect himself from one stage to another and attain supreme perfect enlightenment. Why? Subhūti, because the Perfection of Prajñā is non-attainment, supreme perfect enlightenment is non-attainment; because the person who practices the Perfection of Prajñā, the place where he practices, and the time when he practices are all non-attainment; and this Dharma of non-attainment is itself also non-attainment.

Subhūti, a Great BodhisattV should practice the Perfection of Prajñā in this way.”

The Venerable Subhūti said to the Buddha:

“World-Honored One, if the Perfection of Prajñā cannot be grasped, if supreme perfect enlightenment cannot be grasped, if the practitioner of the Perfection of Prajñā, the place of practice, and the time of practice also cannot be grasped, then why does a Great Bodhisattva, while cultivating the Perfection of Prajñā, constantly delight in discerning all dharmas:

‘This is form; this is feeling, perception, formations, consciousness. This is the eye faculty; this is the ear, nose, tongue, body, and mind faculties. This is the form realm; this is the sound, scent, taste, touch, and dharma realms. This is the eye consciousness realm; this is the ear, nose, tongue, body, and mind consciousness realms. This is eye contact; this is ear, nose, tongue, body, and mind contact. These are feelings arising conditioned by eye contact; these are feelings arising conditioned by ear, nose, tongue, body, and mind contact. This is the earth element; this is the water, fire, wind, space, and consciousness elements. This is ignorance; this is formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress.

This is the Perfection of Giving; this is Pure Conduct, Patience, Diligence, Meditative Absorption, and the Perfection of Prajñā. This is the emptiness of the internal; this is the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate end, the emptiness without boundary, the emptiness of dispersion, the emptiness of non-change, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, the emptiness of the non-existence of self-nature.

This is Suchness; this is the Dharma Realm, Dharma Nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.

This is the four Foundations of Mindfulness; this is the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path. This is the Noble Truth of suffering; this is the Noble Truths of origination, cessation, and the path. This is the four meditative absorptions; this is the four immeasurables and the four formless concentrations. This is the liberation-door of Emptiness; this is the liberation-doors of Signlessness and Wishlessness. This is the eight liberations; this is the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. This is the Samādhi methods; this is the Dhāraṇī methods. This is the five kinds of eyes; this is the six supernatural powers. This is the ten powers of a Buddha; this is the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities. This is the quality of not forgetting; this is the nature of always maintaining equanimity. This is the wisdom of all-knowingness; this is the wisdom of the modes of the path and the wisdom of all aspects. This is the fruit of Stream-entry; this is the fruit of Once-returning, Non-returning, and Arhatship. This is the fruition of a Pratyekabuddha; this is all the practices of Great Bodhisattvas; this is the supreme perfect enlightenment of all Buddhas.’”