THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 384
Chapter 69: ALL DHARMAS ARE EQUAL (2)
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, if all dharmas are like transformations, then all things that are transformed have no true form, nor do they truly have feeling, perception, formations, or consciousness; all transformations have no true eye faculty, nor do they truly have ear, nose, tongue, body, or mind faculties; all transformations have no true form-object, nor do they truly have sound, smell, taste, touch, or dharma objects; all transformations have no true eye element, nor do they truly have ear, nose, tongue, body, or mind elements; all transformations have no true form element, nor do they truly have sound, smell, taste, touch, or dharma elements; all transformations have no true eye-consciousness element, nor do they truly have ear, nose, tongue, body, or mind-consciousness elements; all transformations have no true eye contact, nor do they truly have ear, nose, tongue, body, or mind contact; all transformations have no true feelings arising dependent on eye contact as condition, nor do they truly have feelings arising dependent on ear, nose, tongue, body, or mind contact as condition; all transformations have no true earth element, nor do they truly have water, fire, wind, space, or consciousness elements; all transformations have no true causal condition, nor do they truly have immediately preceding condition, objective condition, or dominant condition; all transformations have no true dharmas arisen from causes and conditions; all transformations have no true ignorance, nor do they truly have formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; all transformations have no true worldly dharmas, nor do they truly have supramundane dharmas; all transformations have no true contaminated dharmas, nor do they truly have uncontaminated dharmas; all transformations have no true conditioned dharmas, nor do they truly have unconditioned dharmas; all transformations have no true defiled dharmas, nor do they truly have pure dharmas; all transformations have no true cycle of birth and death in the five destinies, nor do they truly have liberation from birth and death in the five destinies.
Why then do Great Bodhisattvas perform the deeds of superior beings for sentient beings?
The Buddha said:
Subhūti, what do you think? Do Great Bodhisattvas, from the very beginning of practicing and transforming according to the Bodhisattva path, see sentient beings who can escape from the destinies of hell beings, animals, hungry ghosts, humans, and gods?
Subhūti replied:
No, World-Honored One. No, Well-Gone One.
The Buddha said:
That is right, that is right, Subhūti. Great Bodhisattvas, from the very beginning of practicing and transforming according to the Bodhisattva path, do not see any sentient beings who can escape from the three realms. Why? Subhūti, because Great Bodhisattvas recognize, comprehend, and fully penetrate all dharmas as being like illusions, completely not truly existent.
The Venerable Subhūti again said to the Buddha:
World-Honored One, if Great Bodhisattvas recognize, comprehend, and fully penetrate all dharmas as being like illusions, completely not truly existent, then for what purpose do Great Bodhisattvas cultivate generosity, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā? For what purpose do they cultivate the four meditations, the four immeasurables, and the four formless concentrations? For what purpose do they cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path? For what purpose do they cultivate the liberation practices of emptiness, signlessness, and wishlessness? For what purpose do they cultivate the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten total spheres? For what purpose do they cultivate all dhāraṇī teachings and all samādhi teachings? For what purpose do they cultivate the stages of Extremely Joyful, Free from Defilement, Radiant, Flaming Wisdom, Extremely Difficult to Overcome, Manifest, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud? For what purpose do they cultivate the five kinds of eyes and the six supernatural powers? For what purpose do they cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities? For what purpose do they cultivate the quality of never forgetting and the nature of constant equanimity? For what purpose do they cultivate omniscient wisdom, wisdom of the path-aspect, and wisdom of all aspects? For what purpose do they cultivate all practices of Great Bodhisattvas? For what purpose do they cultivate the unsurpassed perfect enlightenment of all Buddhas? For what purpose do they purify Buddha lands? For what purpose do they bring about the complete accomplishment of sentient beings?
The Buddha said:
Subhūti, if sentient beings were able to know clearly for themselves that all dharmas are like illusions, completely not truly existent, then Great Bodhisattvas would not spend countless eons practicing the Bodhisattva path for the sake of sentient beings. Because sentient beings are unable to know for themselves that all dharmas are like illusions, completely not truly existent, Great Bodhisattvas spend countless eons practicing the Bodhisattva path for their sake.
Furthermore, Subhūti, if Great Bodhisattvas did not truly know that all dharmas are like illusions, completely not truly existent, then they would not spend countless eons cultivating the Bodhisattva practices for sentient beings, purifying Buddha lands, and bringing about the complete accomplishment of sentient beings. Because Great Bodhisattvas truly know that all dharmas are like illusions, completely not truly existent, they spend countless eons cultivating the Bodhisattva practices for sentient beings, purifying Buddha lands, and bringing about the complete accomplishment of sentient beings.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, if all dharmas are like dreams, like illusions, like echoes, like reflections, like shadows, like mirages, like transformations, like magical cities, then where do transformed sentient beings dwell, such that Great Bodhisattvas practice profound Prajñāpāramitā to rescue them and cause them to become liberated?
The Buddha said:
Subhūti, transformed sentient beings dwell in the place of discrimination regarding names and falsely imagined characteristics. Great Bodhisattvas practice profound Prajñāpāramitā and, from that very place of discrimination regarding names and falsely imagined characteristics, rescue them and cause them to become liberated.
The Venerable Subhūti again said to the Buddha:
World-Honored One, what is called “name”? What is called “characteristic”?
The Buddha said:
Subhūti, names are all merely guests, all falsely established, all belonging to designation. Thus it is said: this is form; this is feeling, perception, formations, and consciousness; this is the eye faculty; this is the ear, nose, tongue, body, and mind faculties; this is the form-object; this is sound, smell, taste, touch, and dharma objects; this is the eye element, and likewise the ear, nose, tongue, body, and mind elements; this is the form element; this is sound, smell, taste, touch, and dharma elements; this is the eye-consciousness element; this is the ear, nose, tongue, body, and mind-consciousness elements; this is male; this is female; this is small; this is large; this is hell; this is the animal realm; this is the realm of hungry ghosts; this is human; this is god; this is worldly dharma; this is supramundane dharma; this is contaminated dharma; this is uncontaminated dharma; this is conditioned dharma; this is unconditioned dharma; this is the fruit of Stream-entry; this is the fruit of Once-returning; this is the fruit of Non-returning; this is the fruit of Arhatship; this is the realization of a Pratyekabuddha; this is all the practices of Great Bodhisattvas; this is the unsurpassed perfect enlightenment of all Buddhas; this is an ordinary being; this is a Śrāvaka; this is a Pratyekabuddha; this is a Bodhisattva; this is a Tathāgata.
Subhūti, all such names are falsely established. Because they are used to clarify meanings, these names are designated. Therefore, all names are not truly existent. Conditioned dharmas also exist only as names; therefore, even the unconditioned is not truly existent.
Foolish ordinary beings mistakenly cling to these. When Great Bodhisattvas practice profound Prajñāpāramitā, they use skillful means to teach them and cause them to abandon this, saying:
Names are forms of discrimination, arising from false conceptualization, and are also falsely established through the harmony of various conditions. You should not cling to them. Names do not truly exist; their own nature is empty. Those with wisdom do not cling to empty dharmas.
Subhūti, in this way, when Great Bodhisattvas practice profound Prajñāpāramitā, they use skillful means to teach sentient beings the Dharma of freedom from names.
Subhūti, this is what is called “name.” What then is called “characteristic”?
Subhūti, characteristics have two kinds, and foolish ordinary beings always cling to them. What are the two? The first is the characteristic of form. The second is the characteristic of the formless.
What is the characteristic of form?
Subhūti, all existing forms—whether past, future, or present; whether internal or external; whether coarse or subtle; whether inferior or superior; whether far or near—within dharmas that are not opposed to this very moment, foolish ordinary beings discriminate and cling. This is called the characteristic of form.
What is the characteristic of the formless?
Subhūti, among existing formless dharmas, foolish ordinary beings grasp characteristics, discriminate, and give rise to afflictions. This is called the characteristic of the formless.
When Great Bodhisattvas practice profound Prajñāpāramitā, they use skillful means to teach sentient beings to abandon these two characteristics. They further teach them to abide in the realm of signlessness. Although they teach them to abide in the realm of signlessness, they do not cause them to fall into the extremes of clinging, taking this as characteristics and that as non-characteristics.
Subhūti, in this way, when Great Bodhisattvas practice profound Prajñāpāramitā, they use skillful means to cause sentient beings to abandon all characteristics and abide in the realm of signlessness, without attachment.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, if all dharmas are only names and characteristics, and those names and characteristics are all falsely established, arising from discrimination, without true nature, then why is it that when Great Bodhisattvas practice profound Prajñāpāramitā, they can themselves increase in wholesome dharmas, can cause practitioners to gradually attain completion, and can establish various kinds of sentient beings according to their capacities so that they attain the fruits of the three vehicles?
The Buddha said:
Subhūti, if within dharmas there were even a little bit of reality, rather than merely falsely established names and characteristics, then when Great Bodhisattvas practice profound Prajñāpāramitā, they should not themselves progress in wholesome dharmas, nor should they cause others to progress in wholesome dharmas.
Subhūti, because within dharmas there is not even the slightest bit of reality, and there are only falsely established names and characteristics, therefore Great Bodhisattvas, using signlessness as a means, can fully accomplish Prajñāpāramitā; using signlessness as a means, can fully accomplish Dhyāna-pāramitā; using signlessness as a means, can fully accomplish Vigor-pāramitā; using signlessness as a means, can fully accomplish Patience-pāramitā; using signlessness as a means, can fully accomplish Pure Morality-pāramitā; using signlessness as a means, can fully accomplish Generosity-pāramitā; using signlessness as a means, can fully accomplish the four meditations, the four immeasurables, and the four formless concentrations; using signlessness as a means, can fully accomplish the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; using signlessness as a means, can fully accomplish the liberation practices of emptiness, signlessness, and wishlessness; using signlessness as a means, can fully accomplish inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, inherent-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, unattainable emptiness, naturelessness emptiness, self-nature emptiness, and emptiness of the self-nature of emptiness; using signlessness as a means, can fully accomplish suchness, the Dharma realm, Dharma nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; using signlessness as a means, can fully accomplish the noble truths of suffering, origin, cessation, and path; using signlessness as a means, can fully accomplish the eight liberations, eight bases of mastery, nine successive concentrations, and ten total spheres; using signlessness as a means, can fully accomplish all dhāraṇī teachings and all samādhi teachings; using signlessness as a means, can fully accomplish the stages of Extremely Joyful, Free from Defilement, Radiant, Flaming Wisdom, Extremely Difficult to Overcome, Manifest, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud; using signlessness as a means, can fully accomplish the five kinds of eyes and six supernatural powers; using signlessness as a means, can fully accomplish the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities; using signlessness as a means, can fully accomplish the quality of never forgetting and the nature of constant equanimity; using signlessness as a means, can fully accomplish omniscient wisdom, wisdom of the path-aspect, and wisdom of all aspects; using signlessness as a means, can also cause others to fully accomplish wholesome dharmas.
Subhūti, in this way, because all dharmas have not even the slightest bit of reality, and only falsely established names and characteristics exist, Great Bodhisattvas do not give rise to inverted attachments toward them. Therefore, regarding wholesome dharmas, they can themselves progress and can also cause others to progress in wholesome dharmas.
Furthermore, Subhūti, if within dharmas there were a real characteristic of dharmas even as tiny as the tip of a hair, then when Great Bodhisattvas practice profound Prajñāpāramitā, they should not penetrate the path of signlessness and non-conceptualization regarding all dharmas, nor should they attain unsurpassed perfect enlightenment through the non-conceptualized nature of the uncontaminated, nor establish sentient beings in uncontaminated dharmas. Why? Subhūti, because all uncontaminated dharmas are without characteristics, without conceptualization, and without mental activity.
Subhūti, in this way, when Great Bodhisattvas practice profound Prajñāpāramitā and establish sentient beings in uncontaminated dharmas, this is called true benefit for others.
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, if the true nature of all dharmas is uncontaminated, without characteristics, without conceptualization, and without mental activity, then for what reason did the World-Honored One previously say:
“This is worldly dharma; this is supramundane dharma; this is contaminated dharma; this is uncontaminated dharma; this is conditioned dharma; this is unconditioned dharma; this is dharma with faults; this is faultless dharma; this is contentious dharma; this is non-contentious dharma; this is the dharma of flowing onward; this is the dharma of returning and ending; this is shared dharma; this is unshared dharma; this is the dharma of Śrāvakas; this is the dharma of Pratyekabuddhas; this is the dharma of Bodhisattvas; this is the dharma of Tathāgatas”?
The Buddha said:
Subhūti, what do you think? Are worldly dharmas and the uncontaminated, signless Dharma nature… different from each other?
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha said:
“Subhūti, what do you think? Are the Śrāvaka Dharma… and the dharma-nature that is unconditioned, signless… different from each other?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha said:
“Subhūti, are worldly phenomena… not precisely the dharma-nature that is unconditioned, signless, without thought…?”
Subhūti said:
“World-Honored One, it is so! Sugata, it is so!”
The Buddha said:
“Subhūti, whether it is the fruits of Stream-entry, Once-returning, Non-returning, Arhatship; or the fruit of the Pratyekabuddha; or the dharmas of all Great Bodhisattvas; or the unsurpassed state of Enlightenment—are these not precisely the dharma-nature that is unconditioned, signless, without thought…?”
Subhūti said:
“World-Honored One, it is so! Sugata, it is so!”
The Buddha said:
“Subhūti, for this reason, you should know that all dharmas are without signs…
Subhūti, when a Great Bodhisattva learns that all dharmas are without signs, without thought, and without mental activity, he is always able to increase and develop the objects of cultivation, namely the wholesome dharmas: Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; or the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations; or the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path; or inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness; or suchness, the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the determinate nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm; or the Noble Truths of suffering, origination, cessation, and the path; or the liberation doors of Emptiness, Signlessness, and Wishlessness; or the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; or all dhāraṇī Dharma-gates and all samādhi Dharma-gates; or the stages of Extreme Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud; or the five kinds of eyes and the six supernatural powers; or the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; or great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or the dharma of non-forgetfulness and the nature of always maintaining equanimity; or all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects. All such Buddha-dharmas are always increased and developed through learning the way of being without signs, without thought, and without mental activity.
Why? Subhūti, because for a Great Bodhisattva, apart from the three liberation Dharma-gates of Emptiness, Signlessness, and Wishlessness, there are no other important dharmas that must be learned.
Why? Subhūti, because these three liberation Dharma-gates encompass all excellent wholesome dharmas.
Why? Subhūti, because the liberation Dharma-gate of Emptiness contemplates that all dharmas’ own characteristics are empty; the liberation Dharma-gate of Signlessness contemplates that all dharmas are far removed from signs; and the liberation Dharma-gate of Wishlessness contemplates that all dharmas are far removed from objects of aspiration. Because these three Dharma-gates encompass all supreme wholesome dharmas, if one is separated from these three Dharma-gates, the supreme wholesome dharmas that should be cultivated cannot arise and grow.
Furthermore, Subhūti, if a Great Bodhisattva can learn such three Dharma-gates, then he can learn the five aggregates; he can also learn the twelve sense bases; he can also learn the eighteen elements; he can also learn the six great elements; he can also learn the four Noble Truths; he can also learn the four conditions; he can also learn all dharmas arising from conditions; he can also learn the twelve links of dependent origination; he can also learn inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness;
He can also learn suchness, the Dharma Realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the determinate nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm;
He can also learn Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, Prajñā, skillful means, sublime vows, powers, and wisdom pāramitās;
He can also learn the stages of Extreme Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud;
He can also learn the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path;
He can also learn the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations;
He can also learn the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases;
He can also learn all dhāraṇī Dharma-gates and all samādhi Dharma-gates;
He can also learn the five kinds of eyes and the six supernatural powers;
He can also learn the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha;
He can also learn great loving-kindness, great compassion, great sympathetic joy, and great equanimity;
He can also learn the dharma of non-forgetfulness and the nature of always maintaining equanimity;
He can also learn all-knowing wisdom, wisdom of the path-aspects, and wisdom of all aspects;
He can also learn to adorn and purify Buddha-fields and to bring about the complete accomplishment of sentient beings;
He can also learn the immeasurable and boundless other Buddha-dharmas.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing Prajñāpāramitā, learn the five aggregates?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, knows truly form, feeling, perception, formations, and consciousness, then he is able to learn the five aggregates.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know form?
Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows the characteristics of form, truly knows the arising of form, truly knows the cessation of form, and truly knows the suchness of form, then this is called truly knowing form.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the characteristics of form?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that form is ultimately empty, like a bubble of water, with a nature that is not solid. Subhūti, this is called truly knowing the characteristics of form.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the arising of form?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that form comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of arising. Subhūti, this is called truly knowing the arising of form.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the cessation of form?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that form comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of cessation. Subhūti, this is called truly knowing the cessation of form.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the suchness of form?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the suchness of form is unborn and undying, neither coming nor going, neither defiled nor purified, neither increasing nor decreasing; its nature is always thus, not deceptive and not changing. Therefore it is called suchness. Subhūti, this is called truly knowing the suchness of form.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know feeling?
Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows the characteristics of feeling, truly knows the arising of feeling, truly knows the cessation of feeling, and truly knows the suchness of feeling, then this is called truly knowing feeling.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the characteristics of feeling?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that feeling is ultimately like a boil, ultimately like an arrow, like a floating bubble of water, false and unstable, arising quickly and ceasing quickly. Subhūti, this is called truly knowing the characteristics of feeling.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the arising of feeling?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that feeling comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of arising. Subhūti, this is called truly knowing the arising of feeling.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the cessation of feeling?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that feeling comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of cessation. Subhūti, this is called truly knowing the cessation of feeling.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the suchness of feeling?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the suchness of feeling is unborn and undying, neither coming nor going, neither defiled nor purified, neither increasing nor decreasing; its nature is always thus, not deceptive and not changing, therefore it is called suchness. Subhūti, this is called truly knowing the suchness of feeling.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know perception?
Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows the characteristics of perception, truly knows the arising of perception, truly knows the cessation of perception, and truly knows the suchness of perception, then this is called truly knowing perception.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the characteristics of perception?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that perception is like a mirage, like a reflection in water, impossible to grasp; it arises from deluded craving and attachment, is falsely designated as existing, and falsely gives rise to speech. Subhūti, this is called truly knowing the characteristics of perception.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the arising of perception?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that perception comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of arising. Subhūti, this is called truly knowing the arising of perception.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the cessation of perception?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that perception comes from nowhere and goes nowhere; although it neither comes nor goes, it is nevertheless in accordance with the dharma of cessation. Subhūti, this is called truly knowing the cessation of perception.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the suchness of perception?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the suchness of perception is unborn and undying, neither coming nor going, neither defiled nor purified, neither increasing nor decreasing; its nature is always thus, not deceptive and not changing. Therefore it is called suchness. Subhūti, this is called truly knowing the suchness of perception.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know formations?
Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows the characteristics of formations, truly knows the arising of formations, truly knows the cessation of formations, and truly knows the suchness of formations, then this is called truly knowing formations.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the characteristics of formations?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows formations as being like the trunk of a banana tree: when layer after layer is peeled away, nothing remains; ignorance, non-ignorance, and so forth, are formed by conditions; karma, afflictions, and so forth, are harmoniously combined and falsely established. Subhūti, this is called truly knowing the characteristics of formations.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the arising of formations?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that formations come from nowhere and go nowhere; although they neither come nor go, they are nevertheless in accordance with the dharma of arising. Subhūti, this is called truly knowing the arising of formations.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the cessation of formations?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that formations come from nowhere and go nowhere; although they neither come nor go, they are nevertheless in accordance with the dharma of cessation. Subhūti, this is called truly knowing the cessation of formations.
Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the suchness of formations?
Subhūti, a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the suchness of formations is unborn and undying, neither coming nor going, neither defiled nor purified, neither increasing nor decreasing; its nature is always thus, not deceptive and not changing. Therefore it is called suchness. Subhūti, this is called truly knowing the suchness of formations.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know consciousness in accordance with reality?
Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality the characteristic of consciousness, knows in accordance with reality the arising of consciousness, knows in accordance with reality the cessation of consciousness, and knows in accordance with reality the suchness of consciousness, then this is called knowing consciousness in accordance with reality.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the characteristic of consciousness?
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he knows in accordance with reality that consciousness is like an illusion, arising through the harmony of various conditions, falsely designated as existing, yet in truth it cannot be grasped. It is like a magician or the magician’s disciple at a crossroads, who transforms things into the four kinds of armies: elephant troops, horse troops, chariot troops, and infantry troops; or who again transforms them into other forms and appearances. Although the appearances seem to exist, in reality they are empty. Consciousness is likewise: it truly cannot be grasped. Venerable Subhuti, this is called knowing in accordance with reality the characteristic of consciousness.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the arising of consciousness?
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he knows in accordance with reality that consciousness comes from nowhere and goes nowhere; although it neither comes nor goes, it is in accordance with the dharmas of arising. Venerable Subhuti, this is called knowing in accordance with reality the arising of consciousness.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the cessation of consciousness?
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he knows in accordance with reality that consciousness comes from nowhere and goes nowhere; although it neither comes nor goes, it is in accordance with the dharmas of cessation. Venerable Subhuti, this is called knowing in accordance with reality the cessation of consciousness.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the suchness of consciousness?
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he knows in accordance with reality that the suchness of consciousness is unborn and undying, neither coming nor going, neither defiled nor pure, neither increasing nor decreasing. Its nature is always thus, not false, not changing; therefore it is called suchness. Venerable Subhuti, this is called knowing in accordance with reality the suchness of consciousness.
Furthermore, Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that form and the intrinsic nature of form are empty; knows in accordance with reality that feeling and the intrinsic nature of feeling are empty; knows in accordance with reality that perception and the intrinsic nature of perception are empty; knows in accordance with reality that formations and the intrinsic nature of formations are empty; knows in accordance with reality that consciousness and the intrinsic nature of consciousness are empty, then, Venerable Subhuti, this is a Great Bodhisattva who, while practicing the Perfection of Wisdom, is able to learn the five aggregates.
The Venerable Subhuti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, become able to learn the twelve sense bases?”
The Buddha said:
“Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that the eye sense base and the intrinsic nature of the eye sense base are empty; knows in accordance with reality that the ear, nose, tongue, body, and mind sense bases and their intrinsic natures are empty; knows in accordance with reality that the form sense base and the intrinsic nature of the form sense base are empty; knows in accordance with reality that the sound, smell, taste, touch, and dharma sense bases and their intrinsic natures are empty; knows in accordance with reality that the internal sense bases and their intrinsic natures are empty; and knows in accordance with reality that the external sense bases and their intrinsic natures are empty, then, Venerable Subhuti, this is a Great Bodhisattva who, while practicing the Perfection of Wisdom, is able to learn the twelve sense bases.”
The Venerable Subhuti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, become able to learn the eighteen elements?”
The Buddha said:
“Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that the eye element and the intrinsic nature of the eye element are empty; knows in accordance with reality that the form element, eye consciousness element, eye contact, and the feelings arising dependent upon eye contact, as well as the intrinsic nature of the form element up to the feelings arising dependent upon eye contact, are empty; knows in accordance with reality that the ear element and the intrinsic nature of the ear element are empty; knows in accordance with reality that the sound element, ear consciousness element, ear contact, and the feelings arising dependent upon ear contact, as well as the intrinsic nature of the sound element up to the feelings arising dependent upon ear contact, are empty; knows in accordance with reality that the nose element and the intrinsic nature of the nose element are empty; knows in accordance with reality that the smell element, nose consciousness element, nose contact, and the feelings arising dependent upon nose contact, as well as the intrinsic nature of the smell element up to the feelings arising dependent upon nose contact, are empty; knows in accordance with reality that the tongue element and the intrinsic nature of the tongue element are empty; knows in accordance with reality that the taste element, tongue consciousness element, tongue contact, and the feelings arising dependent upon tongue contact, as well as the intrinsic nature of the taste element up to the feelings arising dependent upon tongue contact, are empty; knows in accordance with reality that the body element and the intrinsic nature of the body element are empty; knows in accordance with reality that the touch element, body consciousness element, body contact, and the feelings arising dependent upon body contact, as well as the intrinsic nature of the touch element up to the feelings arising dependent upon body contact, are empty; knows in accordance with reality that the mind element and the intrinsic nature of the mind element are empty; knows in accordance with reality that the dharma element, mind consciousness element, mind contact, and the feelings arising dependent upon mind contact, as well as the intrinsic nature of the dharma element up to the feelings arising dependent upon mind contact, are empty, then, Venerable Subhuti, this is a Great Bodhisattva who, while practicing the Perfection of Wisdom, is able to learn the eighteen elements.”
The Venerable Subhuti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, become able to learn the six great elements?”
The Buddha said:
“Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that the earth element and the intrinsic nature of the earth element are empty; knows in accordance with reality that the water, fire, wind, space, and consciousness elements and their intrinsic natures are empty, then, Venerable Subhuti, this is a Great Bodhisattva who, while practicing the Perfection of Wisdom, is able to learn the six great elements.”
The Venerable Subhuti addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, become able to learn the four Noble Truths?”
The Buddha said:
“Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality the Noble Truth of suffering, knows in accordance with reality the Noble Truth of origination, knows in accordance with reality the Noble Truth of cessation, and knows in accordance with reality the Noble Truth of the path, then this is called being able to learn the four Noble Truths.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the Noble Truth of suffering?
Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that suffering has the characteristic of oppression, that its intrinsic nature is originally empty, and that it is free from the two aspects of truth and the noble one: suffering itself is suchness, and suchness itself is suffering; they are not two and not different. Only a true noble one can know this in accordance with reality. Venerable Subhuti, this is called knowing in accordance with reality the Noble Truth of suffering.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the Noble Truth of origination?
Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that origination has the characteristic of arising, that its intrinsic nature is originally empty, and that it is free from the two aspects of truth and the noble one: origination itself is suchness, and suchness itself is origination; they are not two and not different. Only a true noble one can know this in accordance with reality. Venerable Subhuti, this is knowing in accordance with reality the Noble Truth of origination.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the Noble Truth of cessation?
Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that cessation has the characteristic of tranquility, that its intrinsic nature is originally empty, and that it is free from the two aspects of truth and the noble one: cessation itself is suchness, and suchness itself is cessation; they are not two and not different. Only a true noble one can know this in accordance with reality. Venerable Subhuti, this is knowing in accordance with reality the Noble Truth of cessation.
Venerable Subhuti, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, know in accordance with reality the Noble Truth of the path?
Venerable Subhuti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, knows in accordance with reality that the path has the characteristic of arising, that its intrinsic nature is originally empty, and that it is free from the two aspects of truth and the noble one: the path itself is suchness, and suchness itself is the path; they are not two and not different. Only a true noble one can know this in accordance with reality. Venerable Subhuti, this is knowing in accordance with reality the Noble Truth of the path.
Venerable Subhuti, thus a Great Bodhisattva, while practicing the Perfection of Wisdom, is able to learn the four Noble Truths.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing Prajñāpāramitā, learn the four conditions?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows the causal condition, truly knows the immediately preceding condition, truly knows the objective condition, and truly knows the dominant condition, then this is called being able to learn the four conditions.
“Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the causal condition?
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the causal condition has the characteristic of seeds, that its own nature is originally empty, and that it is far removed from the two extremes of duality, then, Subhūti, this is called truly knowing the causal condition.
“Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the immediately preceding condition?
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the immediately preceding condition has the characteristic of opening and developing, that its own nature is originally empty, and that it is far removed from the two extremes of duality, then, Subhūti, this is called truly knowing the immediately preceding condition.
“Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the objective condition?
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the objective condition has the characteristic of sustaining and maintaining, that its own nature is originally empty, and that it is far removed from the two extremes of duality, then, Subhūti, this is called truly knowing the objective condition.
“Subhūti, how does a Great Bodhisattva, while practicing Prajñāpāramitā, truly know the dominant condition?
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the dominant condition has the characteristic of being unobstructed, that its own nature is originally empty, and that it is far removed from the two extremes of duality, then, Subhūti, this is called truly knowing the dominant condition.
“Subhūti, thus a Great Bodhisattva, while practicing Prajñāpāramitā, can learn the four conditions.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing Prajñāpāramitā, learn the phenomena that arise from conditions?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that all phenomena arising from conditions are neither produced nor destroyed, neither cut off nor eternal, neither identical nor different, neither coming nor going, that all conceptual elaborations are ended, and that their original nature is tranquil and still, then, Subhūti, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, being able to learn the phenomena that arise from conditions.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing Prajñāpāramitā, learn the twelve links of dependent origination?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that ignorance is not produced, not destroyed, not defiled, not purified, that its own nature is originally empty, and that it is far removed from the two extremes of duality; and truly knows that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are not produced, not destroyed, not defiled, not purified, that their own natures are originally empty, and that they are far removed from the two extremes of duality, then, Subhūti, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, being able to learn the twelve links of dependent origination.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing Prajñāpāramitā, learn emptiness of the internal, emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all phenomena, emptiness of the unobtainable, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that the emptiness of the internal has no self-nature and cannot be grasped, yet can abide in it; and truly knows that the emptiness of the external, up to the emptiness of the self-nature of emptiness, all have no self-nature and cannot be grasped, yet can abide in them, then, Subhūti, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, being able to learn the emptiness of the internal up to the emptiness of the self-nature of emptiness.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how can a Great Bodhisattva, while practicing Prajñāpāramitā, learn suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the principle of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing Prajñāpāramitā, truly knows that suchness is free from conceptual elaboration and free from discrimination, yet can abide in it; and truly knows that the Dharma realm, up to the inconceivable realm, is free from conceptual elaboration and free from discrimination, yet can abide in it, then, Subhūti, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, being able to learn suchness up to the inconceivable realm.”