THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 386
Chapter 69: THE EQUALITY OF ALL DHARMAS (4)
O Subhūti, the four Foundations of Mindfulness are not the Dharma Realm, nor is there a Dharma Realm separate from the four Foundations of Mindfulness; the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path are not the Dharma Realm, nor is there a Dharma Realm separate from the four Right Efforts up to the eightfold Noble Path. The four Foundations of Mindfulness are precisely the Dharma Realm, and the Dharma Realm is precisely the four Foundations of Mindfulness; the four Right Efforts up to the eightfold Noble Path are precisely the Dharma Realm, and the Dharma Realm is precisely the four Right Efforts up to the eightfold Noble Path.
O Subhūti, the liberation door of Emptiness is not the Dharma Realm, nor is there a Dharma Realm separate from the liberation door of Emptiness; the liberation doors of Signlessness and Wishlessness are not the Dharma Realm, nor is there a Dharma Realm separate from the liberation doors of Signlessness and Wishlessness. The liberation door of Emptiness is precisely the Dharma Realm, and the Dharma Realm is precisely the liberation door of Emptiness; the liberation doors of Signlessness and Wishlessness are precisely the Dharma Realm, and the Dharma Realm is precisely the liberation doors of Signlessness and Wishlessness.
O Subhūti, internal emptiness is not the Dharma Realm, nor is there a Dharma Realm separate from internal emptiness; external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, intrinsic nature emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, unattainable emptiness, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence are not the Dharma Realm, nor is there a Dharma Realm separate from external emptiness up to emptiness of the self-nature of non-existence. Internal emptiness is precisely the Dharma Realm, and the Dharma Realm is precisely internal emptiness; external emptiness up to emptiness of the self-nature of non-existence are precisely the Dharma Realm, and the Dharma Realm is precisely external emptiness up to emptiness of the self-nature of non-existence.
O Subhūti, the Noble Truth of Suffering is not the Dharma Realm, nor is there a Dharma Realm separate from the Noble Truth of Suffering; the Noble Truths of Origin, Cessation, and Path are not the Dharma Realm, nor is there a Dharma Realm separate from the Noble Truths of Origin, Cessation, and Path. The Noble Truth of Suffering is precisely the Dharma Realm, and the Dharma Realm is precisely the Noble Truth of Suffering; the Noble Truths of Origin, Cessation, and Path are precisely the Dharma Realm, and the Dharma Realm is precisely the Noble Truths of Origin, Cessation, and Path.
O Subhūti, the eight liberations are not the Dharma Realm, nor is there a Dharma Realm separate from the eight liberations; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases are not the Dharma Realm, nor is there a Dharma Realm separate from the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. The eight liberations are precisely the Dharma Realm, and the Dharma Realm is precisely the eight liberations; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases are precisely the Dharma Realm, and the Dharma Realm is precisely the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.
O Subhūti, all dhāraṇī Dharma doors are not the Dharma Realm, nor is there a Dharma Realm separate from all dhāraṇī Dharma doors; all samādhi Dharma doors are not the Dharma Realm, nor is there a Dharma Realm separate from all samādhi Dharma doors. All dhāraṇī Dharma doors are precisely the Dharma Realm, and the Dharma Realm is precisely all dhāraṇī Dharma doors; all samādhi Dharma doors are precisely the Dharma Realm, and the Dharma Realm is precisely all samādhi Dharma doors.
O Subhūti, the Stage of Extreme Joy is not the Dharma Realm, nor is there a Dharma Realm separate from the Stage of Extreme Joy; the Stage of Stainlessness, the Stage of Radiance, the Stage of Brilliant Wisdom, the Stage of Difficult Victory, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud are not the Dharma Realm, nor is there a Dharma Realm separate from the Stage of Stainlessness up to the Stage of Dharma Cloud. The Stage of Extreme Joy is precisely the Dharma Realm, and the Dharma Realm is precisely the Stage of Extreme Joy; the Stage of Stainlessness up to the Stage of Dharma Cloud are precisely the Dharma Realm, and the Dharma Realm is precisely the Stage of Stainlessness up to the Stage of Dharma Cloud.
O Subhūti, the five types of eyes are not the Dharma Realm, nor is there a Dharma Realm separate from the five types of eyes; the six supernormal powers are not the Dharma Realm, nor is there a Dharma Realm separate from the six supernormal powers. The five types of eyes are precisely the Dharma Realm, and the Dharma Realm is precisely the five types of eyes; the six supernormal powers are precisely the Dharma Realm, and the Dharma Realm is precisely the six supernormal powers.
O Subhūti, the ten powers of a Buddha are not the Dharma Realm, nor is there a Dharma Realm separate from the ten powers of a Buddha; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities are not the Dharma Realm, nor is there a Dharma Realm separate from the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities. The ten powers of a Buddha are precisely the Dharma Realm, and the Dharma Realm is precisely the ten powers of a Buddha; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities are precisely the Dharma Realm, and the Dharma Realm is precisely the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities.
O Subhūti, great Loving-kindness is not the Dharma Realm, nor is there a Dharma Realm separate from great Loving-kindness; great Compassion, great Joy, and great Equanimity are not the Dharma Realm, nor is there a Dharma Realm separate from great Compassion, great Joy, and great Equanimity. Great Loving-kindness is precisely the Dharma Realm, and the Dharma Realm is precisely great Loving-kindness; great Compassion, great Joy, and great Equanimity are precisely the Dharma Realm, and the Dharma Realm is precisely great Compassion, great Joy, and great Equanimity.
O Subhūti, the Dharma of not forgetting is not the Dharma Realm, nor is there a Dharma Realm separate from the Dharma of not forgetting; the nature of always relinquishing is not the Dharma Realm, nor is there a Dharma Realm separate from the nature of always relinquishing. The Dharma of not forgetting is precisely the Dharma Realm, and the Dharma Realm is precisely the Dharma of not forgetting; the nature of always relinquishing is precisely the Dharma Realm, and the Dharma Realm is precisely the nature of always relinquishing.
O Subhūti, the wisdom of all aspects is not the Dharma Realm, nor is there a Dharma Realm separate from the wisdom of all aspects; the wisdom of paths and the wisdom of all characteristics are not the Dharma Realm, nor is there a Dharma Realm separate from the wisdom of paths and the wisdom of all characteristics. The wisdom of all aspects is precisely the Dharma Realm, and the Dharma Realm is precisely the wisdom of all aspects; the wisdom of paths and the wisdom of all characteristics are precisely the Dharma Realm, and the Dharma Realm is precisely the wisdom of paths and the wisdom of all characteristics.
O Subhūti, the thirty-two marks of a Great Being are not the Dharma Realm, nor is there a Dharma Realm separate from the thirty-two marks of a Great Being; the eighty subsidiary excellent characteristics are not the Dharma Realm, nor is there a Dharma Realm separate from the eighty subsidiary excellent characteristics. The thirty-two marks of a Great Being are precisely the Dharma Realm, and the Dharma Realm is precisely the thirty-two marks of a Great Being; the eighty subsidiary excellent characteristics are precisely the Dharma Realm, and the Dharma Realm is precisely the eighty subsidiary excellent characteristics.
O Subhūti, the fruit of Stream Entry is not the Dharma Realm, nor is there a Dharma Realm separate from the fruit of Stream Entry; the fruits of Once-Returner, Non-Returner, Arhatship, and Pratyekabuddhahood are not the Dharma Realm, nor is there a Dharma Realm separate from the fruits of Once-Returner, Non-Returner, Arhatship, and Pratyekabuddhahood. The fruit of Stream Entry is precisely the Dharma Realm, and the Dharma Realm is precisely the fruit of Stream Entry; the fruits of Once-Returner, Non-Returner, Arhatship, and Pratyekabuddhahood are precisely the Dharma Realm, and the Dharma Realm is precisely the fruits of Once-Returner, Non-Returner, Arhatship, and Pratyekabuddhahood.
O Subhūti, all practices of Great Bodhisattvas are not the Dharma Realm, nor is there a Dharma Realm separate from all practices of Great Bodhisattvas; the unsurpassed perfect enlightenment of all Buddhas is not the Dharma Realm, nor is there a Dharma Realm separate from the unsurpassed perfect enlightenment of all Buddhas. All practices of Great Bodhisattvas are precisely the Dharma Realm, and the Dharma Realm is precisely all practices of Great Bodhisattvas; the unsurpassed perfect enlightenment of all Buddhas is precisely the Dharma Realm, and the Dharma Realm is precisely the unsurpassed perfect enlightenment of all Buddhas.
O Subhūti, worldly dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from worldly dharmas; supramundane dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from supramundane dharmas. Worldly dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely worldly dharmas; supramundane dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely supramundane dharmas.
O Subhūti, contaminated dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from contaminated dharmas; uncontaminated dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from uncontaminated dharmas. Contaminated dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely contaminated dharmas; uncontaminated dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely uncontaminated dharmas.
O Subhūti, conditioned dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from conditioned dharmas; unconditioned dharmas are not the Dharma Realm, nor is there a Dharma Realm separate from unconditioned dharmas. Conditioned dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely conditioned dharmas; unconditioned dharmas are precisely the Dharma Realm, and the Dharma Realm is precisely unconditioned dharmas.
O Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, if they perceive any dharma that is separate from the Dharma Realm, then they are not directly proceeding toward the object they aspire to attain, the unsurpassed perfect enlightenment.
O Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, they know that all dharmas are not separate from the Dharma Realm.
Thiện Hiện, when a Great Bodhisattva practices the Perfection of Wisdom, knowing that all dharmas are themselves the dharma realm, using the dharma without names and characteristics as skillful means, for the sake of sentient beings, borrowing names and characteristics to explain: This is form; this is feeling, perception, formations, consciousness; this is the eye base, this is the ear, nose, tongue, body, mind bases; this is the form base, this is the sound, smell, taste, touch, dharma bases; this is the eye element, this is the ear, nose, tongue, body, mind elements; this is the form element, this is the sound, smell, taste, touch, dharma elements; this is the eye-consciousness element, this is the ear, nose, tongue, body, mind-consciousness elements; this is eye contact, this is ear, nose, tongue, body, mind contact; these are the feelings arising dependent on eye contact as condition; these are the feelings arising dependent on ear, nose, tongue, body, mind contact as condition; this is the earth element, this is the water, fire, wind, space, consciousness elements; this is the causal condition, this is the immediately preceding condition, the object condition, the dominant condition; these are the dharmas arisen from conditions; 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, suffering, grief, and distress; this is worldly dharma, this is supramundane dharma; this is material dharma, this is non-material dharma; this is visible dharma, this is invisible dharma; this is contaminated dharma, this is uncontaminated dharma; this is conditioned dharma, this is unconditioned dharma; this is the Perfection of Giving, this is Pure Discipline, Patience, Diligence, Meditative Concentration, the Perfection of Wisdom; this is the four meditations, this is the four immeasurables, the four formless concentrations; this is the four foundations of mindfulness, this is the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; this is the liberation door of emptiness, this is the liberation door of signlessness and wishlessness; this is internal emptiness, this is external emptiness, emptiness of both internal and external, great emptiness, emptiness of emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be apprehended, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; this is suchness, this is the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, the inconceivable realm; this is the noble truth of suffering, this is the noble truth of origin, cessation, and path; this is the eight liberations, this is the eight spheres of mastery, the nine successive concentrations, the ten totalities; this is all dharani gateways, this is all samadhi gateways; this is the Stage of Supreme Joy, this is the Stage Free from Defilement, the Stage of Radiant Light, the Stage of Blazing Wisdom, the Stage of Difficult Victory, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, the Stage of Dharma Cloud; this is the five kinds of eyes, this is the six supernatural powers; this is the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha; this is great loving-kindness, this is great compassion, great sympathetic joy, great equanimity; this is the dharma of not forgetting, this is the nature of constant equanimity; this is all-knowing wisdom, this is path-knowing wisdom, wisdom knowing all aspects; this is the thirty-two marks of a Great Being, this is the eighty subsidiary characteristics; this is the fruit of Stream-entry, this is the fruit of Once-returning, Non-returning, Arhatship, and the state of a Solitary Buddha; this is all the practices of Great Bodhisattvas, this is the unsurpassed perfect enlightenment of all Buddhas.
Thiện Hiện, just as a magician or his disciple, holding a small object, before an audience, transforms it into large and small men and women, elephants, horses, oxen, sheep, camels, donkeys, chickens, and various kinds of animals; or transforms it into cities, villages, gardens, forests, ponds, lakes, and all kinds of beautiful and delightful scenes; or transforms it into clothing, food and drink, chambers, bedding, fragrances, flowers, jewel necklaces, and all kinds of precious jewels; or transforms it into countless kinds of music and theatrical performances, causing innumerable people to rejoice and delight; or transforms into various forms and appearances, causing people to practice giving, or to uphold discipline, or to cultivate patience, or to practice diligence, or to cultivate concentration, or to cultivate wisdom; or again manifests birth into the great Kshatriya lineage, or birth into the great Brahmin lineage, or birth into the great elder lineage, or birth into the great householder lineage; or again transforms into mountains, great oceans, Mount Sumeru, the mountains of the surrounding iron ring…; or again manifests birth among the Four Great Kings heavens, the Thirty-three heavens, the Yama heavens, the Tushita heavens, the Nirmanarati heavens, the Paranirmita-vashavartin heavens; or manifests birth among the Brahma Assembly heavens, Brahma Attendant heavens, Brahma Council heavens, Great Brahma heaven; or manifests birth among the Light heavens, Lesser Light heavens, Infinite Light heavens, Pure Radiance heavens; or manifests birth among the Pure heavens, Lesser Pure heavens, Infinite Pure heavens, All-Pervading Pure heavens; or manifests birth among the Vast heavens, Lesser Vast heavens, Infinite Vast heavens, Vast Fruit heavens; or manifests birth among the Non-perceiving heavens, or among the No Affliction, No Heat, Well Appearing, Well Seeing, or Highest Form heavens; or again manifests birth among the Infinite Space Realm heaven, Infinite Consciousness Realm heaven, Nothing Whatsoever Realm heaven, Neither Perception nor Non-Perception Realm heaven; or again manifests as Stream-enterer, Once-returner, Non-returner, Arhat, Solitary Buddha; or again manifests as a Great Bodhisattva, from the initial arising of the mind, practicing the practice of giving and the Perfection of Giving; practicing the four meditations, the four immeasurables, the four formless concentrations; practicing 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, the eightfold noble path; practicing the liberation doors of emptiness, signlessness, and wishlessness; learning to abide in internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be apprehended, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; learning to abide in suchness, the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, the inconceivable realm; learning to abide in the noble truths of suffering, origin, cessation, and path, entering the Bodhisattva’s right nature free from arising; cultivating the stages of Supreme Joy, Free from Defilement, Radiant Light, Blazing Wisdom, Difficult Victory, Manifestation, Far-Going, Immovability, Excellent Wisdom, Dharma Cloud; freely functioning in the eight liberations, eight spheres of mastery, nine successive concentrations, ten totalities; freely functioning in all dharani gateways and all samadhi gateways; displaying all kinds of supreme miraculous powers; emitting great light that illuminates worlds, adorning and purifying Buddha realms, bringing complete accomplishment to sentient beings; cultivating the various merits of Buddhas; or again transforming into a Tathagata, Worthy One, Perfectly Enlightened One, complete with the thirty-two marks of a Great Being, the eighty subsidiary characteristics, perfectly adorned and accomplished, possessing the ten powers, four fearlessnesses, four unobstructed knowledges, eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the dharma of not forgetting, the nature of constant equanimity, all-knowing wisdom, path-knowing wisdom, wisdom knowing all aspects… immeasurable, boundless, inconceivable rare virtues.
Thiện Hiện, in this way, a magician or his disciple, intending to deceive others, displays these magical illusions before an audience. But among those people, the ignorant men and women, young and old, seeing these things, are amazed and praise them, saying: “Wonderful! The magician knows many skills and arts; he can accomplish all kinds of extremely rare deeds, even creating the body of a Tathagata adorned with excellent marks and endowed with all virtues!” Those ignorant people rejoice and believe in the skill they have witnessed. But among them, those with wisdom, seeing this, think: “How extraordinary! How can that person display such things? There is nothing real here that can actually be attained, yet it causes people to become deluded and rejoice. They regard unreal things as real things!”
Thiện Hiện, the Great Bodhisattva is likewise. When practicing the Perfection of Wisdom, although he does not see any dharma apart from the true dharma realm, nor does he see the dharma realm as existing apart from all dharmas, and does not see sentient beings or the explanations given about them as truly apprehensible, nevertheless, through various skillful means, he practices the Perfection of Giving himself and also encourages others to practice the Perfection of Giving; he does not praise practices contrary to the Perfection of Giving and rejoices in praising those who practice the Perfection of Giving; he practices the Perfection of Pure Discipline himself and encourages others to practice it; he does not praise practices contrary to the Perfection of Pure Discipline and rejoices in praising those who practice it; he practices the Perfection of Patience himself and encourages others to practice it; he does not praise practices contrary to the Perfection of Patience and rejoices in praising those who practice it; he practices the Perfection of Diligence himself and encourages others to practice it; he does not praise practices contrary to the Perfection of Diligence and rejoices in praising those who practice it; he practices the Perfection of Meditative Concentration himself and encourages others to practice it; he does not praise practices contrary to the Perfection of Meditative Concentration and rejoices in praising those who practice it; he practices the Perfection of Wisdom himself and encourages others to practice it; he does not praise practices contrary to the Perfection of Wisdom and rejoices in praising those who practice it.
He upholds the ten wholesome paths of karma himself and encourages others to uphold them; he does not praise the opposite practices and rejoices in praising those who uphold them. He upholds the five precepts himself and encourages others to uphold the five precepts; he does not praise practices contrary to the five precepts and rejoices in praising those who uphold them. He upholds the eight precepts himself and encourages others to uphold the eight precepts; he does not praise practices contrary to the eight precepts and rejoices in praising those who uphold them. He upholds monastic discipline himself and encourages others to uphold monastic discipline; he does not praise practices contrary to monastic discipline and rejoices in praising those who uphold it.
He cultivates the four meditations, four immeasurables, and four formless concentrations himself, and encourages others to cultivate them; he does not praise practices contrary to them and rejoices in praising those who cultivate them. He cultivates 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 himself, and encourages others to cultivate them; he does not praise practices contrary to them and rejoices in praising those who cultivate them. He cultivates the liberation doors of emptiness, signlessness, and wishlessness himself, and encourages others to cultivate them; he does not praise practices contrary to them and rejoices in praising those who cultivate them.
He himself abides in internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of that which cannot be apprehended, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; he encourages others to abide in these forms of emptiness and does not praise their opposites, rejoicing in praising those who abide in them.
He himself abides in suchness, the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, the inconceivable realm; he encourages others to abide in these and does not praise their opposites, rejoicing in praising those who abide in them. He himself abides in the noble truths of suffering, origin, cessation, and path, encourages others to abide in them, does not praise their opposites, and rejoices in praising those who abide in them.
He himself cultivates the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them. He himself cultivates all dharani gateways and all samadhi gateways, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them. He himself cultivates the ten Bodhisattva stages, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them.
He himself cultivates the five kinds of eyes and the six supernatural powers, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them. He himself cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; he encourages others to cultivate these, does not praise practices contrary to them, and rejoices in praising those who cultivate them.
He himself perfects the thirty-two marks of a Great Being and the eighty subsidiary characteristics, encourages others to perfect them, does not praise practices contrary to their perfection, and rejoices in praising those who perfect them. He himself cultivates the dharma of not forgetting and the nature of constant equanimity, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them. He himself cultivates all-knowing wisdom, path-knowing wisdom, and wisdom knowing all aspects, encourages others to cultivate them, does not praise practices contrary to them, and rejoices in praising those who cultivate them.
Thiện Hiện, if the true dharma realm had distinctions in the past, present, and future, then Great Bodhisattvas practicing the Perfection of Wisdom would not be able to use skillful means to explain the true dharma realm, bring complete accomplishment to sentient beings, adorn and purify Buddha realms, practice the deeds of Great Bodhisattvas, and attain unsurpassed perfect enlightenment. Because the true dharma realm has no distinctions in the past, present, or future, Great Bodhisattvas practicing the Perfection of Wisdom are able to use skillful means to explain the true dharma realm, bring complete accomplishment to sentient beings, adorn and purify Buddha realms, practice the deeds of Great Bodhisattvas, and attain unsurpassed perfect enlightenment.
**Chapter 70: UNMOVABLE (1)**
At that time, the Venerable Thiện Hiện said to the Buddha:
“World-Honored One, if sentient beings and the explanations concerning sentient beings are ultimately impossible to apprehend, for whom do the Great Bodhisattvas cultivate the Perfection of Wisdom?”
The Buddha said:
“Thiện Hiện, the Great Bodhisattvas take the realm of Nirvana as their measure and therefore practice the Perfection of Wisdom.
Thiện Hiện, if the realm of sentient beings and the realm of Nirvana were different from each other, then the Great Bodhisattvas should not practice the Perfection of Wisdom. Because the realm of sentient beings is not different from the realm of Nirvana, Great Bodhisattvas practice the Perfection of Wisdom for the sake of sentient beings.
Furthermore, Thiện Hiện, when Great Bodhisattvas practice the Perfection of Wisdom, they use the dharma of Nirvana, which does not destroy anything, to establish sentient beings within the realm of Nirvana.”
The Venerable Thiện Hiện said to the Buddha:
“World-Honored One, if the realm of sentient beings itself is the realm of Nirvana, then why do Great Bodhisattvas, when practicing the Perfection of Wisdom, use the indestructible dharma of Nirvana to establish sentient beings within the realm of Nirvana?
World-Honored One, if Great Bodhisattvas, when practicing the Perfection of Wisdom, establish sentient beings within the realm of Nirvana, does that mean they establish the realm of Nirvana within the realm of Nirvana?
World-Honored One, if Great Bodhisattvas, when practicing the Perfection of Wisdom, establish the realm of Nirvana within the realm of Nirvana, then that would mean establishing self-nature within self-nature. But it is impossible to establish self-nature within self-nature.
World-Honored One, why can it be said that Great Bodhisattvas, when practicing the Perfection of Wisdom, use the indestructible dharma of Nirvana to establish sentient beings within the realm of Nirvana?”
The Buddha taught:
“Subhūti, one cannot establish Nirvāṇa within Nirvāṇa, nor can one establish self-nature within self-nature. Yet when the great Bodhisattvas cultivate Prajñāpāramitā, through skillful means they are able to establish sentient beings within the realm of Nirvāṇa, but the realm of sentient beings is not different from the realm of Nirvāṇa.
Subhūti, in this way, the realm of sentient beings and the realm of Nirvāṇa are not two, nor are they divided into two parts.”
The venerable Subhūti said to the Buddha:
“World-Honored One, what are the skillful means of the great Bodhisattvas when the great Bodhisattvas cultivate Prajñāpāramitā? Through the wondrous power of these skillful means, how do they establish sentient beings within the realm of Nirvāṇa while not being able to destroy the characteristics of Nirvāṇa?”
The Buddha taught:
“Subhūti, when the great Bodhisattvas cultivate Prajñāpāramitā, from the moment they first arouse the mind, they have accomplished such skillful means. Through the wondrous power of these skillful means, they establish sentient beings in generosity. Having established them, they explain generosity to them, saying that before, after, and in between there is no characteristic of difference. They say:
‘Good sons, generosity such as this, in the past, future, and present, is all empty. The giver, the receiver, and the result of giving are also all empty. Thus, all these matters, within the realm of Nirvāṇa, completely have no possession and cannot be grasped. You should not cling to generosity, the giver, the receiver, the result of giving, and Nirvāṇa as having distinctions. If you do not cling to generosity, the giver, the receiver, the result of giving, and Nirvāṇa as having distinctions, then the merit cultivated through generosity will lead to liberation, attain the fruit of liberation, and will certainly use the path of liberation to make it clear for future generations.’
They further say:
‘Good sons, you practice this generosity, but do not grasp form; do not grasp feeling, perception, formations, or consciousness; do not grasp the eye faculty; do not grasp the ear, nose, tongue, body, or mind faculties; do not grasp the form realm; do not grasp the sound, smell, taste, touch, or dharma realms; do not grasp the eye element; do not grasp the ear, nose, tongue, body, or mind elements; do not grasp the form element; do not grasp the sound, smell, taste, touch, or dharma elements; do not grasp the eye-consciousness element; do not grasp the ear, nose, tongue, body, or mind-consciousness elements; do not grasp eye-contact; do not grasp ear, nose, tongue, body, or mind-contact; do not grasp the feelings arising from eye-contact as condition; do not grasp the feelings arising from ear, nose, tongue, body, or mind-contact as condition; do not grasp the earth element; do not grasp the water, fire, wind, space, or consciousness elements; do not grasp causes and conditions; do not grasp immediately preceding conditions, objective conditions, or dominant conditions; do not grasp phenomena arisen from conditions; do not grasp ignorance; do not grasp formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; do not grasp the perfection of generosity; do not grasp morality, patience, diligence, meditation, or Prajñāpāramitā; do not grasp the four meditations; do not grasp the four immeasurables; do not grasp the four formless absorptions; do not grasp the four foundations of mindfulness; do not grasp the four right efforts; do not grasp the four bases of miraculous powers; do not grasp the five faculties; do not grasp the five powers; do not grasp the seven factors of enlightenment; do not grasp the eightfold noble path; do not grasp the liberation door of emptiness; do not grasp the liberation doors of signlessness and wishlessness; do not grasp inner emptiness; do not grasp outer emptiness; do not grasp inner-and-outer emptiness; do not grasp emptiness of emptiness; do not grasp great emptiness; do not grasp emptiness of ultimate meaning; do not grasp emptiness of conditioned phenomena; do not grasp emptiness of unconditioned phenomena; do not grasp emptiness of the ultimate; do not grasp emptiness without boundaries; do not grasp scattered emptiness; do not grasp emptiness of unchanging nature; do not grasp emptiness of intrinsic nature; do not grasp emptiness of own characteristics; do not grasp emptiness of common characteristics; do not grasp emptiness of all phenomena; do not grasp emptiness that cannot be apprehended; do not grasp emptiness of non-existence; do not grasp emptiness of self-nature; do not grasp emptiness of the self-nature of emptiness; do not grasp suchness; do not grasp the dharma realm; do not grasp dharma-nature; do not grasp the non-false nature; do not grasp the unchanging nature; do not grasp the equal nature; do not grasp the nature of being free from arising; do not grasp the established nature of phenomena; do not grasp the abiding nature of phenomena; do not grasp ultimate reality; do not grasp the realm of space; do not grasp the inconceivable realm; do not grasp the noble truth of suffering; do not grasp the noble truths of origination, cessation, and the path; do not grasp the eight liberations; do not grasp the eight bases of mastery; do not grasp the nine successive concentrations; do not grasp the ten universal bases; do not grasp all dhāraṇī teachings; do not grasp all samādhi teachings; do not grasp the stage of Extreme Joy; do not grasp the stage of Stainlessness; do not grasp the stage of Radiance; do not grasp the stage of Blazing Wisdom; do not grasp the stage of Difficult to Conquer; do not grasp the stage of Manifestation; do not grasp the stage of Far-Going; do not grasp the stage of Immovability; do not grasp the stage of Good Wisdom; do not grasp the stage of Dharma Cloud; do not grasp the five kinds of eyes; do not grasp the six supernatural powers; do not grasp the ten powers of the Buddha; do not grasp the four fearlessnesses; do not grasp the four kinds of unobstructed understanding; do not grasp great loving-kindness, great compassion, great joy, or great equanimity; do not grasp the eighteen unique qualities of the Buddha; do not grasp the thirty-two marks of the Great Being; do not grasp the eighty minor marks of excellence; do not grasp the quality of not forgetting; do not grasp the nature of always abiding in equanimity; do not grasp omniscient wisdom; do not grasp wisdom of the modes of the path; do not grasp all-modes wisdom; do not grasp the fruit of Stream-Enterer; do not grasp the fruit of Once-Returner, Non-Returner, Arhat, or Pratyekabuddha; do not grasp all Bodhisattva practices; do not grasp the unsurpassed perfect enlightenment of all Buddhas; do not grasp worldly phenomena; do not grasp supramundane phenomena; do not grasp contaminated phenomena; do not grasp uncontaminated phenomena; do not grasp conditioned phenomena; do not grasp unconditioned phenomena.
Why? Because all generosity and the nature of generosity are empty; all receivers and the nature of receivers are empty; all results of generosity and the nature of the results of generosity are empty. Within emptiness, generosity cannot be apprehended, the giver cannot be apprehended, the receiver cannot be apprehended, and the result of generosity cannot be apprehended. Why? Because such phenomena and all other phenomena have self-nature that is ultimately empty. Within that ultimate emptiness, such phenomena cannot be apprehended.’
Furthermore, Subhūti, when the great Bodhisattvas cultivate Prajñāpāramitā, from the moment they first arouse the mind they have accomplished such skillful means. Through the wondrous power of those skillful means, they establish sentient beings in pure morality. Having established them, they say:
‘Good sons, now toward all sentient beings you should wholeheartedly cultivate compassion; abandon killing; abandon taking what is not given; abandon sexual misconduct; abandon false speech; abandon divisive speech; abandon harsh speech; abandon frivolous speech; abandon greed; abandon hatred; abandon wrong views. Why? Good sons, because such phenomena completely have no self-nature. You should not discriminate and cling to them.
You should also carefully contemplate: What phenomenon is born whose life you wish to cut off? For what reason do you cut off that life? What phenomenon is called an object not given that you wish to take? For what reason do you take that object? What phenomenon is called an object of improper conduct that you wish to engage in improper conduct with? For what reason do you engage in improper conduct? What phenomenon is called an object of false speech that you wish to speak falsely about? For what reason do you speak falsely? What phenomenon is called an object of divisive speech that you wish to divide? For what reason do you speak divisively? What phenomenon is called an object of insult that you wish to insult? For what reason do you speak harshly? What phenomenon is called miscellaneous speech that you wish to utter miscellaneous speech about? For what reason do you speak miscellaneous words? What phenomenon is called an object of greed that you wish to generate greed toward? For what reason do you generate greed? What phenomenon is called an object of anger that you wish to generate anger toward? For what reason do you generate anger? What phenomenon is called an object of wrong view that you wish to generate wrong view toward? For what reason do you generate wrong view? All such phenomena have self-nature that is empty.’
Subhūti, when that great Bodhisattva cultivates Prajñāpāramitā and accomplishes such skillful means, he is able to skillfully bring about the accomplishment of sentient beings. For their sake, he teaches the fruits of generosity and pure morality as completely impossible to apprehend, causing them to know that the self-natures of the fruits of generosity and pure morality are empty. Once they clearly understand that the self-natures of the fruits of cultivating generosity and pure morality are empty, they are able not to generate attachment toward those phenomena. Because they do not cling, their minds are not scattered; because their minds are not scattered, wondrous wisdom can arise; because of this wondrous wisdom, they permanently cut off latent tendencies and various afflictive bonds, and enter the absolute realm of Nirvāṇa.
Subhūti, thus this is spoken relying on conventional truth, not relying on ultimate meaning. Why? Because in emptiness there is not even a single phenomenon that can be apprehended—whether one who has entered Nirvāṇa, one who will enter Nirvāṇa, the person who enters Nirvāṇa, or that by which one enters Nirvāṇa. All such things completely have no possession and are ultimately empty. That ultimate emptiness itself is Nirvāṇa; apart from this Nirvāṇa there is no separate phenomenon.
Furthermore, Subhūti, when the great Bodhisattvas cultivate Prajñāpāramitā, from the moment they first arouse the mind they have accomplished such skillful means. Through the wondrous power of these skillful means, seeing that sentient beings constantly give rise to much anger in their minds, they greatly pity them and use various means to teach, saying:
‘Good sons, you should cultivate patience, delight in the Dharma of patience, restrain your minds, and undertake the practice of patience. The thing that causes another person to become angry has an empty self-nature; so why should you generate anger toward it? You should carefully observe: Because of what do you become angry? Who is angry? Toward whom is anger directed? These phenomena all have emptiness as their inherent nature. Phenomena whose inherent nature is empty have never been other than empty. Such emptiness is not created by the Tathāgata, nor created by Pratyekabuddhas, nor created by gods, nāgas, spirits, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans or non-humans; nor is it created by the Four Great Kings, the Thirty-Three Gods, the Yāma gods, the Tuṣita gods, the gods who delight in emanations, or the gods who control the emanations of others; nor is it created by the Brahmā hosts, Brahmā attendants, Brahmā assemblies, or Great Brahmā; nor is it created by the gods of Radiance, Lesser Radiance, Infinite Radiance, or Pure Radiance; nor is it created by the gods of Purity, Lesser Purity, Infinite Purity, or Universal Purity; nor is it created by the gods of Vastness, Lesser Vastness, Infinite Vastness, or Vast Fruit; nor is it created by the gods of the Unconscious, the Untroubled, the Unheated, the Good Manifestation, the Good Seeing, or the Highest Form; nor is it created by the gods of Infinite Space, Infinite Consciousness, Nothingness, or Neither Perception nor Non-Perception.
You should again observe anger truly: from where does it arise, and to whom does it belong? What benefit is presently obtained? All such phenomena have emptiness as their inherent nature. Within this emptiness, there cannot be anger; therefore one should cultivate patience in order to bring benefit to oneself.’
Subhūti, in this way, when the great Bodhisattvas cultivate Prajñāpāramitā, through skillful means they establish sentient beings in the principle of the emptiness of inherent nature, in the causes and effects of the emptiness of inherent nature. Gradually they reveal, encourage, guide, praise, and rejoice in them toward the unsurpassed perfect enlightenment, causing them to abide well and quickly attain it.
Subhūti, thus this is spoken relying on conventional truth, not relying on ultimate meaning. Why? Because within the inherent nature of emptiness, the one who realizes, the object realized, the place, and the time of realization are all nonexistent.
Subhūti, this is called ultimate reality, the principle of the emptiness of inherent nature. The great Bodhisattvas, wishing to benefit sentient beings, rely upon this ultimate reality and this principle of emptiness of inherent nature. When cultivating Prajñāpāramitā, they do not apprehend sentient beings, nor do they apprehend the explanations concerning sentient beings. Why? Subhūti, because all phenomena are separated from sentient beings.
Furthermore, Subhūti, when the great Bodhisattvas cultivate Prajñāpāramitā, from the moment they first arouse the mind they have accomplished such skillful means. Through the wondrous power of those skillful means, seeing that sentient beings’ bodies and minds are constantly lazy and have completely lost diligence, they use skillful means to encourage and guide them, causing their bodies and minds to arouse diligence, cultivate wholesome phenomena, and say:
‘Good sons, within the inherent nature of emptiness there is no phenomenon of laziness, no lazy person, no place of laziness, no time of laziness, and no cause through which laziness arises. All such phenomena are inherent emptiness and do not surpass the principle of emptiness.
You should arouse diligence in both body and mind, abandon laziness, and earnestly cultivate wholesome phenomena. This means cultivating the perfection of generosity, or cultivating morality, patience, diligence, meditation, and Prajñāpāramitā; or cultivating the four meditations, the four immeasurables, and the four formless absorptions; or cultivating 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; or cultivating the liberation doors of emptiness, signlessness, and wishlessness; or abiding in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of unchanging nature, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness; or abiding in suchness, the dharma realm, dharma-nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm; or abiding in the noble truths of suffering, origination, cessation, and the path; or cultivating the eight liberations, eight bases of mastery, nine successive concentrations, and ten universal bases; or cultivating all dhāraṇī teachings and all samādhi teachings; or cultivating the stages of Extreme Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Good Wisdom, and Dharma Cloud; or cultivating the five kinds of eyes and six supernatural powers; or cultivating the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of the Buddha; or cultivating great loving-kindness, great compassion, great joy, and great equanimity; or cultivating the thirty-two marks of the Great Being and the eighty minor marks of excellence; or cultivating the quality of not forgetting and the nature of always abiding in equanimity; or cultivating omniscient wisdom, wisdom of the modes of the path, and all-modes wisdom; or cultivating all other Buddha qualities. While cultivating, do not give rise to [attachment]; if you do, you will suffer immeasurable distress.
Good sons, all those phenomena have emptiness as their inherent nature, without any obstacles. You should contemplate the principle of emptiness of inherent nature. Within that unobstructed emptiness, there is no laziness, no lazy person, and the place, time, and causes and conditions of laziness cannot be apprehended.’
Subhūti, in this way, when the great Bodhisattvas cultivate Prajñāpāramitā with skillful means, they establish sentient beings and cause them to abide in the principle of the emptiness of inherent nature of all phenomena. Although they cause them to abide there, there is no perception of two. Why? Because the principle of the emptiness of inherent nature is not two and has no two divisions; toward that which is non-dual, one cannot give rise to a dualistic perception.”