THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 387
Chapter 70: UNMOVABLE (2)
Furthermore, Subhūti, the Great Bodhisattva who practices the Perfection of Wisdom relies on the emptiness of intrinsic nature in order to teach and transmit instructions to sentient beings, causing them to diligently exert themselves, saying:
“Good sons, with regard to wholesome dharmas, you should diligently strive. When practicing Giving, Pure Conduct, Patience, Vigor, Meditative Absorption, and the Perfection of Wisdom, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the four meditative absorptions, the four immeasurables, and the four formless concentrations, you should not conceptualize these dharmas in terms of duality or non-duality. When 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, and the eightfold noble path, you should not conceptualize these dharmas in terms of duality or non-duality.
“When practicing the liberation gateways of emptiness, signlessness, and wishlessness, you should not conceptualize these dharmas in terms of duality or non-duality. When abiding in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundary, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of non-existence, you should not conceptualize these dharmas in terms of duality or non-duality.
“When abiding in suchness, the realm of Dharma, the nature of Dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the determined nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, you should not conceptualize these dharmas in terms of duality or non-duality. When abiding in the noble truths of suffering, origin, cessation, and path, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases, you should not conceptualize these dharmas in terms of duality or non-duality.
“When practicing all dhāraṇī teachings and all samādhi teachings, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the stage of Joy, the stage of Free from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, you should not conceptualize these dharmas in terms of duality or non-duality.
“When practicing the five kinds of eyes and the six supernatural powers, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing great loving-kindness, great compassion, great sympathetic joy, and great equanimity, you should not conceptualize these dharmas in terms of duality or non-duality.
“When practicing the thirty-two marks of a Great Being and the eighty subsidiary characteristics, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the Dharma of not forgetting and the nature of always maintaining equanimity, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics, you should not conceptualize these dharmas in terms of duality or non-duality. When practicing all other Buddha dharmas, you likewise should not conceptualize these dharmas in terms of duality or non-duality.
“Why is this? Good sons, all such dharmas are the emptiness of intrinsic nature. The principle of the emptiness of intrinsic nature should not be conceptualized as duality or non-duality.”
Subhūti, thus the Great Bodhisattva who practices the Perfection of Wisdom, through skillful means, performs the deeds of a Bodhisattva and brings about the accomplishment of sentient beings. Once sentient beings have been fully accomplished, according to their faculties, they are established gradually: some are caused to abide in the fruit of Stream-entry, some in the fruit of Once-returning, Non-returning, or Arhatship, some in the state of a Pratyekabuddha, some in the stage of the Great Bodhisattva, or some in the unsurpassed state of Enlightenment.
Furthermore, Subhūti, when the Great Bodhisattvas practice the Perfection of Wisdom, from the moment they first generate the aspiration for enlightenment they have accomplished such skillful means. Through the marvelous power of these skillful means, they observe that sentient beings have minds filled with disturbance and cannot become tranquil regarding objects of desire. Therefore, they use skillful means to cause them to enter superior samādhi, saying:
“Come here, good sons. You should cultivate superior samādhi. Do not give rise to distraction or to the notion of the Dharma of concentration. Why? Good sons, because all dharmas are the emptiness of intrinsic nature. Within the emptiness of intrinsic nature, there is no dharma that can be grasped or designated as distraction or single-pointedness.
“If you are able to abide in this superior concentration, all wholesome deeds you perform will quickly become accomplished and perfected, and you will, according to your wishes, abide in the emptiness of intrinsic nature.
“What are the wholesome deeds you perform? They are generating pure and superior actions of body, speech, and mind; practicing Giving, Pure Conduct, Patience, Vigor, Meditative Absorption, and the Perfection of Wisdom; practicing the four meditative absorptions, the four immeasurables, and 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, and the eightfold noble path; practicing the liberation gateways of emptiness, signlessness, and wishlessness; abiding in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundary, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of non-existence;
“or abiding in suchness, the realm of Dharma, the nature of Dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the determined nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; or abiding in the noble truths of suffering, origin, cessation, and path; or practicing the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten universal bases; or practicing all dhāraṇī teachings and samādhi teachings; or approaching the right nature of separation from arising of Bodhisattvas; or practicing the stages of Great Bodhisattvas; or practicing the five kinds of eyes and the six supernatural powers; or practicing the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; or practicing great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or practicing the thirty-two marks of a Great Being and the eighty subsidiary characteristics; or practicing the Dharma of not forgetting and the nature of always maintaining equanimity; or practicing the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics; or practicing the paths of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas; or practicing the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, the state of a Pratyekabuddha, and the unsurpassed Enlightenment of Buddhas; or bringing about the complete accomplishment of sentient beings; or adorning and purifying Buddha lands.
“All such pure and superior wholesome dharmas, through the marvelous power of superior concentration, are quickly accomplished and, according to one’s aspirations, abide in the emptiness of intrinsic nature.”
Subhūti, thus the Great Bodhisattva who practices the Perfection of Wisdom, through skillful means, because they wish to bring benefit to sentient beings, from the moment they first generate the aspiration for enlightenment until they attain the ultimate end, always diligently engage in beneficial wholesome deeds without interruption. Because they wish to benefit sentient beings, they go from one Buddha land to another, respectfully making offerings to, honoring, and praising the Buddhas, the World-Honored Ones. In the presence of those Buddhas, they always hear and receive the true Dharma; abandoning one body and taking another body, they pass through immeasurable kalpas until attaining unsurpassed Enlightenment, and throughout that time they never forget it.
Subhūti, those Bodhisattvas attain dhāraṇī teachings, and therefore their body, speech, and mind never retreat or decline. Why? Because those Great Bodhisattvas always diligently cultivate and perfect the wisdom of all-knowing knowledge, whatever they do they always skillfully contemplate. Because they skillfully cultivate and perfect the wisdom of all-knowing knowledge, whatever they do they always skillfully contemplate. Regarding all paths of cultivation, they are able to cultivate them all: the path of cultivation of Śrāvakas, the path of cultivation of Pratyekabuddhas, the path of cultivation of Bodhisattvas, the path of cultivation of Tathāgatas, the superior path of cultivation that gives rise to the gods’ miraculous powers, the superior path of cultivation of human beings, and the superior path of cultivation that gives rise to the extraordinary supernatural powers of Bodhisattvas.
Through this superior path of cultivation that gives rise to supernatural powers, the Great Bodhisattvas constantly create all benefits and never suffer loss or regression. Those Great Bodhisattvas, abiding in the superior supernatural powers produced through the power of merit, constantly perform greatly beneficial and joyful deeds for sentient beings. Although they pass through the cycle of birth and death in various realms, those superior supernatural powers never diminish.
Subhūti, thus the Great Bodhisattvas who practice the Perfection of Wisdom, abiding in the emptiness of intrinsic nature and possessing skillful means, are able to skillfully bring benefit and happiness to sentient beings.
Furthermore, Subhūti, when the Great Bodhisattvas practice the Perfection of Wisd
om, from the moment they first generate the aspiration for enlightenment, they have accomplished such skillful means. Through the marvelous power of these skillful means, abiding in the emptiness of intrinsic nature, they observe that sentient beings have inferior wisdom, are foolish and deluded, and create evil karma. Therefore, they use skillful means to guide them into the path of superior wisdom, saying:
“Good sons, you should practice the Perfection of Wisdom and contemplate that all dharmas are intrinsically peaceful and still. If you diligently practice this Wisdom Perfection and contemplate that all dharmas are empty by intrinsic nature, then all practices of body, speech, and mind will turn toward liberation; attaining the fruit of Nirvāṇa, you will definitely reveal the path of liberation for those who come afterward.
“Good sons, all these dharmas are the emptiness of intrinsic nature. Within that emptiness of intrinsic nature, although sentient beings and dharmas cannot be grasped, the practice does not regress or decline. Why? Good sons, because within the emptiness of intrinsic nature there is no dharma that increases or decreases, and there is no person who increases or decreases.
“Why? Because all emptiness of intrinsic nature is neither possessed of intrinsic nature nor without intrinsic nature; it is free from all discriminations and cuts off all conceptual elaborations. Therefore, within it there is neither increase nor decrease. Thus, whatever is done is never lost. Therefore, you should practice the Perfection of Wisdom, contemplate the emptiness of intrinsic nature, and accomplish what should be accomplished.”
Subhūti, thus the Great Bodhisattvas who practice the Perfection of Wisdom, through skillful means, teach and transmit instructions to sentient beings, causing them to practice the Perfection of Wisdom, contemplate the emptiness of intrinsic nature, and cultivate wholesome deeds.
Venerable Subhūti, that Great Bodhisattva teaches and transmits to sentient beings in such a way that they cultivate wholesome deeds and are always free from negligence and abandonment. This means that he constantly practices the ten paths of wholesome karma himself, and also encourages others to constantly practice the ten paths of wholesome karma; he constantly upholds the five precepts himself, and also encourages others to constantly uphold the five precepts; he constantly upholds the eight precepts himself, and also encourages others to constantly uphold the eight precepts; he constantly upholds the precepts of renunciation himself, and also encourages others to constantly uphold the precepts of renunciation; he constantly cultivates the four meditations himself, and also encourages others to constantly cultivate the four meditations; he constantly cultivates the four immeasurables himself, and also encourages others to constantly cultivate the four immeasurables; he constantly cultivates the four formless concentrations himself, and also encourages others to constantly cultivate the four formless concentrations; he constantly 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 also encourages others to constantly 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; he constantly cultivates the liberation gateways of emptiness, signlessness, and wishlessness himself, and also encourages others to constantly cultivate the liberation gateways of emptiness, signlessness, and wishlessness; he constantly cultivates generosity, pure discipline, patience, diligence, meditative concentration, wisdom, skillful means, excellent vows, power, and knowledge pāramitās himself, and also encourages others to constantly cultivate generosity, pure discipline, patience, diligence, meditative concentration, wisdom, skillful means, excellent vows, power, and knowledge pāramitās.
He constantly abides himself in the emptiness of the inner, the emptiness of the outer, the emptiness of both inner and outer, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of original nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness; and he also encourages others to constantly abide in the emptiness of the inner, up to the emptiness of the self-nature of non-emptiness.
He constantly abides himself in suchness, the Dharma realm, the nature of Dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; and he also encourages others to constantly abide in suchness, up to the inconceivable realm.
He constantly abides himself in the noble truths of suffering, origination, cessation, and the path, and also encourages others to constantly abide in the noble truths of suffering, origination, cessation, and the path. He constantly cultivates the eight liberations, the eight bases of mastery, the nine successive meditations, and the ten totalities himself, and also encourages others to constantly cultivate the eight liberations, the eight bases of mastery, the nine successive meditations, and the ten totalities. He constantly cultivates all dhāraṇī gateways and samādhi gateways himself, and also encourages others to constantly cultivate all dhāraṇī gateways and samādhi gateways. He constantly cultivates the stages of the Bodhisattva himself, and also encourages others to constantly cultivate the stages of the Bodhisattva. He constantly cultivates the five kinds of eyes and the six supernatural powers himself. He constantly studies the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha, and also encourages others to constantly study the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha. He constantly studies great loving-kindness, great compassion, great sympathetic joy, and great equanimity himself, and also encourages others to constantly cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. He constantly studies the thirty-two marks of a Great Being and the eighty subsidiary excellent characteristics himself, and also encourages others to constantly study the thirty-two marks of a Great Being and the eighty subsidiary excellent characteristics. He constantly studies the qualities of never forgetting and always maintaining equanimity himself, and also encourages others to constantly study the qualities of never forgetting and always maintaining equanimity. He constantly studies omniscient wisdom, wisdom of the modes of the path, and wisdom of all modes himself, and also encourages others to constantly study omniscient wisdom, wisdom of the modes of the path, and wisdom of all modes.
He himself gives rise to the wisdom of the fruit of Stream-entry but does not abide in it, and also constantly encourages others to give rise to the wisdom of the fruit of Stream-entry, or causes them to abide in it. He himself gives rise to the wisdom of the fruits of Once-returner, Non-returner, and Arhat, but does not abide in them, and also encourages others to give rise to the wisdom of the fruits of Once-returner, Non-returner, and Arhat, or causes them to abide in them. He himself gives rise to the wisdom of the fruit of the Pratyekabuddha but does not abide in it, and also constantly encourages others to give rise to the wisdom of the fruit of the Pratyekabuddha, or causes them to abide in it. He himself gives rise to the practice leading to the highest perfect enlightenment.
Venerable Subhūti, in this way, when the Great Bodhisattvas cultivate the Perfection of Wisdom, through skillful means, they themselves cultivate wholesome deeds and are always free from negligence and abandonment, and they further teach and transmit to sentient beings so that they cultivate wholesome deeds and are always free from negligence and abandonment.
Venerable Subhūti, this is called the Great Bodhisattvas, when cultivating the Perfection of Wisdom, possessing skillful means. Through the wondrous power of such skillful means, the Great Bodhisattvas establish sentient beings in the realm of Nirvāṇa without in any way destroying the characteristics of Nirvāṇa.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if all phenomena are empty in their own nature, and within that emptiness of own nature, sentient beings and phenomena cannot be grasped, then within it there is also no non-Dharma. Why then do Great Bodhisattvas, for the sake of sentient beings and wishing to attain the fruit of supreme enlightenment, constantly perform beneficial actions?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! All existing phenomena are empty in their own nature, and within that emptiness of own nature, sentient beings and phenomena cannot be grasped. Therefore, within it there is also no non-Dharma.
Subhūti, if all phenomena were not empty in their own nature, then when Great Bodhisattvas cultivate the Perfection of Wisdom, they should not abide in the principle of emptiness of own nature, cultivate and realize the fruit of supreme enlightenment, and, in order to bring benefit to sentient beings, teach the Dharma of emptiness of own nature.
Subhūti, because all phenomena are empty in their own nature, when Great Bodhisattvas cultivate the Perfection of Wisdom, they abide in the principle of emptiness of own nature with regard to all phenomena, cultivate and realize the fruit of supreme enlightenment, and, in order to bring benefit and happiness to sentient beings, teach the Dharma of emptiness of own nature.”
Này Thiện Hiện, what phenomena have the nature of being empty, such that when a Great Bodhisattva practices the Perfection of Wisdom, having truly understood their nature of emptiness, abides in that nature of emptiness, and teaches the Dharma to sentient beings?
Này Thiện Hiện, form has the nature of emptiness; feeling, perception, formations, and consciousness have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood that the aggregates have such a nature of emptiness, he abides in that nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the eye faculty has the nature of emptiness; the ear, nose, tongue, body, and mind faculties have the nature of emptiness. The form sphere has the nature of emptiness; sound, smell, taste, touch, and dharma spheres have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood that the sense bases have such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the eye element is not seen; the ear, nose, tongue, body, and mind elements have the nature of emptiness. The form element has the nature of emptiness; sound, smell, taste, touch, and dharma elements have the nature of emptiness. The eye consciousness element has the nature of emptiness; the ear, nose, tongue, body, and mind consciousness elements have the nature of emptiness. Eye contact has the nature of emptiness; ear, nose, tongue, body, and mind contact have the nature of emptiness. The feelings arising dependent upon eye contact have the nature of emptiness; the feelings arising dependent upon ear, nose, tongue, body, and mind contact have the nature of emptiness. The earth element is not seen; the water, fire, wind, space, and consciousness elements have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood that the elements have such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, causes and conditions have the nature of emptiness; immediately preceding conditions, objective conditions, and dominant conditions have the nature of emptiness. All phenomena arising from conditions have the nature of emptiness. Ignorance is not seen; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress have the nature of emptiness. Ignorance has the nature of emptiness; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood that dependent origination has such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the Perfection of Generosity has the nature of emptiness; the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, Wisdom, Skillful Means, Sublime Aspiration, Power, and Knowledge have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood that the perfections have such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the four meditative absorptions have the nature of emptiness; the four immeasurables and the four formless concentrations have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the meditative absorptions, immeasurables, and formless attainments as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the four foundations of mindfulness have the nature of emptiness; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the four foundations of mindfulness and all the factors of enlightenment as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the liberation door of emptiness has the nature of emptiness; the liberation doors of signlessness and wishlessness have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the liberation doors as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, inner emptiness has the nature of emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no-nature, emptiness of self-nature, emptiness of the emptiness of self-nature—all have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood emptiness as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the Noble Truth of Suffering has the nature of emptiness; the Noble Truths of Origin, Cessation, and Path have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the Noble Truths as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the eight liberations have the nature of emptiness; the eight spheres of mastery, the nine successive meditative absorptions, and the ten totalities have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood liberation, mastery, meditative absorptions, and totalities as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, all dhāraṇī teachings have the nature of emptiness; all samādhi teachings have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood dhāraṇī teachings and samādhi teachings as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the stage of Joy has the nature of emptiness; the stage of Stainlessness, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the Bodhisattva stages as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the five kinds of eyes have the nature of emptiness; the six supernatural powers have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the kinds of eyes and supernatural powers as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the ten powers of a Buddha have the nature of emptiness; the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the powers, fearlessnesses, unobstructed knowledges, and unique qualities as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, great loving-kindness has the nature of emptiness; great compassion, great joy, and great equanimity have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the great immeasurables as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the thirty-two marks of a Great Being have the nature of emptiness; the eighty minor excellent characteristics have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the marks and minor excellent characteristics as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the quality of not forgetting has the nature of emptiness; the nature of constant equanimity has the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the quality of not forgetting and the nature of constant equanimity as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, all-knowledge has the nature of emptiness; knowledge of the paths and knowledge of all aspects have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood these knowledges as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, the fruit of Stream-enterer has the nature of emptiness; the fruits of Once-returner, Non-returner, Arhat, and the state of a Solitary Buddha have the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the fruits of the Śrāvaka Vehicle and the state of a Solitary Buddha as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Này Thiện Hiện, all practices of Great Bodhisattvas have the nature of emptiness; the unsurpassed perfect enlightenment of all Buddhas has the nature of emptiness; the complete and permanent eradication of the continuum of all afflictive habitual tendencies has the nature of emptiness. When a Great Bodhisattva practices the Perfection of Wisdom, having truly understood the practices of Great Bodhisattvas, enlightenment, and nirvāṇa as having such a nature of emptiness, he abides in the nature of emptiness and explains to sentient beings the Dharma of such a nature of emptiness.
Furthermore, Thiện Hiện, if the nature of inner emptiness were by nature not empty; if the nature of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no-nature, emptiness of self-nature, and emptiness of the emptiness of self-nature were by nature not empty, then Great Bodhisattvas practicing the Perfection of Wisdom should not explain to sentient beings that all phenomena have the nature of emptiness. To say so would destroy the nature of emptiness. Why? Because the principle of the nature of emptiness cannot be destroyed; it is neither eternal nor annihilated. Why is this so? Because the principle of the nature of emptiness has no direction, no location, comes from nowhere, and goes nowhere. This principle of emptiness is also called the abiding nature of Dharma. Within it there is no phenomenon, no accumulation, no dispersion, no decrease, no increase, no arising, no cessation, no defilement, and no purity. All these phenomena abide by nature as they are. Great Bodhisattvas abiding therein, aspiring to attain unsurpassed perfect enlightenment, do not see phenomena as completely without a place of abiding; therefore it is called the abiding nature of Dharma. Great Bodhisattvas abiding therein and practicing the Perfection of Wisdom, seeing all phenomena as having the nature of emptiness, will certainly attain non-retrogression with regard to unsurpassed perfect enlightenment. Why? Because such a Great Bodhisattva does not see any phenomenon that can create an obstruction. Because he sees all phenomena as unobstructed, he does not give rise to doubt regarding unsurpassed perfect enlightenment, and therefore never retreats.
Furthermore, Thiện Hiện, within the nature of emptiness, the self cannot be grasped; sentient beings cannot be grasped; the designation of sentient beings cannot be grasped. The stream of life, the capacity for arising, nourishment, growth, the agent of transmigration, mind-born, the childlike one, the ability to act, the one who causes others to act, the ability to create karma, the one who causes others to create karma, the ability to experience karmic results, the one who causes others to experience karmic results, the knower, and the seer also cannot be grasped.
Venerable Subhuti, in the intrinsic nature of emptiness, form cannot be apprehended; feeling, perception, formations, and consciousness also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the eye faculty cannot be apprehended; the ear, nose, tongue, body, and mind faculties also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the form domain cannot be apprehended; the sound, smell, taste, touch, and dharma domains also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the eye element cannot be apprehended; the ear, nose, tongue, body, and mind elements also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the form element cannot be apprehended; the sound, smell, taste, touch, and dharma elements also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the eye consciousness element cannot be apprehended; the ear, nose, tongue, body, and mind consciousness elements also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, eye contact cannot be apprehended; ear, nose, tongue, body, and mind contact also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, feelings arisen dependent upon eye contact cannot be apprehended; feelings arisen dependent upon ear, nose, tongue, body, and mind contact also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the earth element cannot be apprehended; the water, fire, wind, space, and consciousness elements also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the cause condition cannot be apprehended; the immediately preceding condition, objective condition, and dominant condition also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, all phenomena arisen from conditions cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, ignorance cannot be apprehended; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the perfection of giving cannot be apprehended; the perfection of moral discipline, patience, diligence, meditative concentration, and wisdom also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, inner emptiness cannot be apprehended; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of no nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of no nature also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the four foundations of mindfulness cannot be apprehended; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the noble truth of suffering cannot be apprehended; the noble truths of origin, cessation, and path also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the four meditative absorptions cannot be apprehended; the four immeasurables and four formless concentrations also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the eight liberations cannot be apprehended; the eight stages of mastery, nine successive absorptions, and ten total bases also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, all dharani methods cannot be apprehended; all samadhi methods also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the emptiness liberation-door cannot be apprehended; the signless and wishless liberation-doors also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the Bodhisattva stage of Joy cannot be apprehended; the stage of Freedom from Defilement, stage of Radiance, stage of Blazing Wisdom, stage Difficult to Conquer, stage Manifest, stage Far-Going, stage Unmoving, stage Excellent Wisdom, and stage Dharma Cloud also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the five kinds of eyes cannot be apprehended; the six supernatural powers also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the ten powers of the Buddha cannot be apprehended; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique Buddha qualities also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the quality of not forgetting cannot be apprehended; the nature of always maintaining equanimity also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, omniscient wisdom cannot be apprehended; wisdom of the paths and wisdom of all aspects also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the fruit of stream-entry cannot be apprehended; the fruits of once-returning, non-returning, arhatship, and the state of a solitary buddha also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, all practices of great Bodhisattvas cannot be apprehended, and the unsurpassed perfect enlightenment of all Buddhas also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, phenomena that are form and those that are not form cannot be apprehended; phenomena that are visible, invisible, obstructed, unobstructed, contaminated, uncontaminated, conditioned, and unconditioned also cannot be apprehended.
Venerable Subhuti, in the intrinsic nature of emptiness, the thirty-two marks of a great being cannot be apprehended, and the eighty subsidiary marks also cannot be apprehended.
Venerable Subhuti, suppose that among the four assemblies of disciples manifested by the Buddha—monks, nuns, male lay followers, and female lay followers—there were a manifested Buddha who, throughout hundreds of thousands of billions of eons, taught these four assemblies the essential Dharma. What do you think? Could such manifested beings attain the fruit of stream-entry, or attain the fruit of once-returning, non-returning, arhatship, the state of a solitary buddha, or the unsurpassed perfect enlightenment?
Subhuti replied:
“World-Honored One, no! Well-Gone One, no! Why? Because such manifested beings do not truly exist at all. A phenomenon that is unreal cannot have the attainment of fruits.”
The Buddha said:
Venerable Subhuti, all phenomena are likewise the same: they are all intrinsically empty and completely do not truly exist. Within them, what is a great Bodhisattva, for what sentient beings, and what Dharma could be taught that would enable attainment of the fruit of stream-entry, once-returning, non-returning, arhatship, the state of a solitary buddha, or the unsurpassed perfect enlightenment?
Venerable Subhuti, although great Bodhisattvas teach sentient beings the phenomena whose intrinsic nature is emptiness, sentient beings truly cannot attain them. Great Bodhisattvas, out of compassion for those who have fallen into inverted views of phenomena, diligently rescue them and cause them to abide in non-inverted phenomena. Non-inversion means non-discrimination; when there is no discrimination, there is no inversion. If there is discrimination, there is inversion, because the two are of the same kind.
Venerable Subhuti, within non-discrimination and non-inversion, there is no self, no sentient being, no life continuum, no one who arises, no nurturer, no one who grows, no transmigrating agent, no mind-born one, no child, no doer, no one who causes another to act, no creator of karma, no one who causes another to create karma, no experiencer of karmic results, no one who causes another to experience karmic results, no knower, and no seer. There is also no form, no feeling, perception, formations, or consciousness; no eye faculty, no ear, nose, tongue, body, or mind faculties; no form domain, no sound, smell, taste, touch, or dharma domains; no eye element, no ear, nose, tongue, body, or mind elements; no form element, no sound, smell, taste, touch, or dharma elements; no eye consciousness element, no ear, nose, tongue, body, or mind consciousness elements; no eye contact, no ear, nose, tongue, body, or mind contact; no feelings arisen dependent upon eye contact, no feelings arisen dependent upon ear, nose, tongue, body, or mind contact; no earth element, no water, fire, wind, space, or consciousness elements; no cause condition, no immediately preceding condition, objective condition, or dominant condition; no phenomena arisen from conditions; no ignorance, no formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, or distress; no perfection of giving, no perfection of moral discipline, patience, diligence, meditative concentration, or wisdom; no inner emptiness, no outer emptiness, no inner-and-outer emptiness, no emptiness of emptiness, no great emptiness, no ultimate-meaning emptiness, no conditioned emptiness, no unconditioned emptiness, no emptiness of the ultimate, no emptiness without boundaries, no emptiness of dispersion, no emptiness of non-alteration, no intrinsic-nature emptiness, no emptiness of own characteristics, no emptiness of common characteristics, no emptiness of all phenomena, no emptiness that cannot be apprehended, no emptiness of no nature, no emptiness of intrinsic nature, no emptiness of the intrinsic nature of no nature; no four foundations of mindfulness, no four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or eightfold noble path; no noble truth of suffering, no noble truths of origin, cessation, or path; no four meditative absorptions, no four immeasurables, no four formless concentrations; no eight liberations, no eight stages of mastery, nine successive absorptions, or ten total bases; no dharani methods, no samadhi methods; no emptiness liberation-door, no signless or wishless liberation-doors; no stage of Joy, no stage of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest, Far-Going, Unmoving, Excellent Wisdom, or Dharma Cloud; no five kinds of eyes, no six supernatural powers; no ten powers of the Buddha, no four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or eighteen unique Buddha qualities; no quality of not forgetting, no nature of always maintaining equanimity; no omniscient wisdom, no wisdom of the paths, no wisdom of all aspects; no fruit of stream-entry, no fruits of once-returning, non-returning, arhatship, or the state of a solitary buddha; no practices of great Bodhisattvas, no unsurpassed perfect enlightenment of all Buddhas; no form phenomena, no non-form phenomena, no visible, invisible, obstructed, unobstructed, contaminated, uncontaminated, conditioned, or unconditioned phenomena; no thirty-two marks of a great being, no eighty subsidiary marks.
Venerable Subhuti, this absence of ownership is precisely intrinsic nature emptiness. When great Bodhisattvas cultivate the perfection of wisdom and abide within it, they see sentient beings fallen into inverted conceptualizations, and therefore use skillful means to rescue them and cause them to be liberated. This means liberating them from: the concepts of self, sentient being, life continuum, arising agent, nurturer, grower, transmigrating agent, mind-born one, child, doer, one who causes another to act, creator of karma, one who causes another to create karma, experiencer of karmic results, one who causes another to experience karmic results, knower, seer; and all concepts of sentient beings up to the concept of seer. They also liberate them from: the absence of form and concepts of form; the absence of feeling, perception, formations, and consciousness and concepts of feeling, perception, formations, and consciousness; the absence of the eye faculty and concepts of the eye faculty; the absence of the ear, nose, tongue, body, and mind faculties and concepts of those faculties; the absence of the form domain and concepts of the form domain; the absence of sound, smell, taste, touch, and dharma domains and concepts of those domains; the absence of the eye element and concepts of the eye element; the absence of the ear, nose, tongue, body, and mind elements and concepts of those elements; the absence of the form element and concepts of the form element; the absence of sound, smell, taste, touch, and dharma elements and concepts of those elements; the absence of the eye consciousness element and concepts of the eye consciousness element; the absence of the ear, nose, tongue, body, and mind consciousness elements and concepts of those elements; the absence of eye contact and concepts of eye contact; the absence of ear, nose, tongue, body, and mind contact and concepts of those contacts; the absence of feelings arisen dependent upon eye contact and concepts of those feelings; the absence of feelings arisen dependent upon ear, nose, tongue, body, and mind contact and concepts of those feelings; the absence of the earth element and concepts of the earth element; the absence of water, fire, wind, space, and consciousness elements and concepts of those elements; the absence of cause condition and concepts of cause condition; the absence of immediately preceding condition, objective condition, and dominant condition and concepts of those conditions; the absence of phenomena arisen from conditions and concepts of such phenomena; the absence of ignorance and concepts of ignorance; the absence of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress and concepts from formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress; the absence of the perfection of giving and concepts of the perfection of giving; the absence of moral discipline, patience, diligence, meditative concentration, wisdom, and concepts of these perfections; the absence of inner emptiness and concepts of inner emptiness; the absence of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of no nature, emptiness of intrinsic nature, emptiness of the intrinsic nature of no nature, and concepts of outer emptiness through emptiness of the intrinsic nature of no nature; the absence of the four foundations of mindfulness and concepts of the four foundations of mindfulness; the absence of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, eightfold noble path, and concepts of these from the four right efforts through the eightfold noble path; the absence of the noble truth of suffering and concepts of the noble truth of suffering; the absence of the noble truths of origin, cessation, and path and concepts of those truths; the absence of the four meditative absorptions and concepts of the four meditative absorptions; the absence of the four immeasurables and four formless concentrations and concepts of those; the absence of the eight liberations and concepts of the eight liberations; the absence of the eight stages of mastery, nine successive absorptions, ten total bases and concepts of those; the absence of dharani methods and concepts of dharani methods; the absence of samadhi methods and concepts of samadhi methods; the absence of the emptiness liberation-door and concepts of the emptiness liberation-door; the absence of the signless and wishless liberation-doors and concepts of those liberation-doors; the absence of the stage of Joy and concepts of the stage of Joy; the absence of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest, Far-Going, Unmoving, Excellent Wisdom, and Dharma Cloud and concepts of those stages; the absence of the five kinds of eyes and concepts of the five kinds of eyes; the absence of the six supernatural powers and concepts of the six supernatural powers; the absence of the ten powers of the Buddha and concepts of the ten powers of the Buddha; the absence of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, eighteen unique Buddha qualities and concepts of these; the absence of the quality of not forgetting and concepts of that quality; the absence of the nature of always maintaining equanimity and concepts of that nature; the absence of omniscient wisdom and concepts of omniscient wisdom; the absence of wisdom of the paths and wisdom of all aspects and concepts of those wisdoms; the absence of the fruit of stream-entry and concepts of the fruit of stream-entry; the absence of the fruits of once-returning, non-returning, arhatship, and the state of a solitary buddha and concepts of those fruits; the absence of all practices of great Bodhisattvas and concepts of those practices; the absence of the unsurpassed perfect enlightenment of all Buddhas and concepts of that enlightenment; the absence of form phenomena and non-form phenomena and concepts of those phenomena; the absence of visible, invisible, obstructed, unobstructed, contaminated, uncontaminated, conditioned, and unconditioned phenomena and concepts of those phenomena; the absence of the thirty-two marks of a great being and concepts of those marks; the absence of the eighty subsidiary marks and concepts of those marks; and they also liberate from contaminated phenomena such as the five aggregates of grasping, and from uncontaminated phenomena such as the four foundations of mindfulness.
Why is this so? Venerable Subhuti, because even uncontaminated phenomena such as the four foundations of mindfulness are not, in terms of ultimate truth, unborn, unceasing, without characteristics, without creation, without conceptual proliferation, and without discrimination. One must also be liberated from ultimate truth itself, which is intrinsic nature emptiness. This intrinsic nature emptiness is precisely the object realized by the Buddhas—the unsurpassed perfect enlightenment.