SUTRA OF THE GREAT PERFECTION OF WISDOM
VOLUME 397
Chapter 75: THE SUPREME MEANING OF YOGA (2)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, if within the equality-nature of all phenomena, all differentiated characteristics cannot be apprehended, then ordinary beings, followers through faith, followers through the Dharma, the Eighth Person, stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, great Bodhisattvas, or Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones—all such phenomena and sentient beings should have no differences.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! Within the equality-nature of all phenomena, there are no ordinary beings, noble ones, or even Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; phenomena and sentient beings are all without distinction.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if within the equality-nature of all phenomena ordinary beings, noble ones, phenomena, and sentient beings are all without distinction, then why do the Three Jewels appear in the world, namely the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel?”
The Buddha said:
“Subhūti, what do you think? Are the Buddha, Dharma, and Sangha Jewels different from the equality-nature?”
Subhūti replied:
“World-Honored One, according to my understanding of the meaning taught by the Buddha, the Buddha, Dharma, and Sangha Jewels are not different from the equality-nature.
World-Honored One, whether it is the Buddha Jewel, the Dharma Jewel, the Sangha Jewel, or the equality-nature, all such things are neither associated nor not associated, without form, without perception, without opposition, of one characteristic—that is, the characteristic of emptiness. Yet the Buddha, the World-Honored One, within the characteristic of emptiness, through skillful means, establishes the various phenomena… with distinctions, calling this an ordinary being, this a follower through faith, this a follower through the Dharma, this the Eighth Person, this a stream-enterer, this a once-returner, this a non-returner, this an Arhat, this a great Bodhisattva, this a Thus Come One, Worthy One, Perfectly Enlightened One.”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said! The Thus Come One, through skillful means, is able within the characteristic of emptiness to establish innumerable differentiated phenomena…”
“Furthermore, Subhūti, what do you think? If all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, having realized the unsurpassed supreme enlightenment, or proclaiming the realization of unsurpassed supreme enlightenment, did not explain to sentient beings so that they could know for themselves: ‘This is hell, this is the realm of animals, this is the realm of hungry ghosts, this is the human realm, this is the heaven of the Four Great Heavenly Kings, this is the Heaven of the Thirty-Three, this is the Yāma Heaven, this is the Tuṣita Heaven, this is the Heaven of Joyful Transformations, this is the Heaven of Freely Transforming Others’ Creations, this is the Brahmā Assembly Heaven, this is the Brahmā Attendant Heaven, this is the Brahmā Council Heaven, this is the Great Brahmā Heaven, this is the Heaven of Radiance, this is the Lesser Radiance Heaven, this is the Infinite Radiance Heaven, this is the Pure Radiance Heaven, this is the Pure Heaven, this is the Lesser Purity Heaven, this is the Infinite Purity Heaven, this is the Universal Purity Heaven, this is the Vast Heaven, this is the Lesser Vast Heaven, this is the Infinite Vast Heaven, this is the Vast Fruit Heaven, this is the Non-Perception Heaven, this is the Non-Afflicted Heaven, this is the Non-Heating Heaven, this is the Well Manifested Heaven, this is the Well Seen Heaven, this is the Ultimate Form Heaven, this is the Infinite Space Realm Heaven, this is the Infinite Consciousness Realm Heaven, this is the Nothingness Realm Heaven, this is the Neither Perception nor Non-Perception Realm Heaven; this is form, this is feeling, perception, formations, consciousness; this is the eye faculty, this is the ear, nose, tongue, body, and mind faculties; this is the form realm, this is the sound, smell, taste, touch, and Dharma realms; this is the eye consciousness realm, this is the ear, nose, tongue, body, and mind contact; this is the feelings arising dependent upon eye contact, this is the feelings arising dependent upon ear, nose, tongue, body, and mind contact; this is the earth element, this is the water, fire, wind, space, and consciousness elements; this is causal condition, this is sequential immediate condition, this is objective condition, this is dominant condition, this is phenomena arising 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, distress; this is worldly phenomena, this is supramundane phenomena; this is contaminated phenomena, this is uncontaminated phenomena; this is conditioned phenomena, this is unconditioned phenomena; this is the perfection of generosity, this is morality, patience, diligence, meditative concentration, wisdom, skillful means, excellent vows, powers, and knowledge perfections; this is the four foundations of mindfulness, this is the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; this is internal emptiness, this is external emptiness, this is internal-and-external emptiness, this is emptiness of emptiness, this is great emptiness, this is emptiness of ultimate meaning, this is emptiness of conditioned phenomena, this is emptiness of unconditioned phenomena, this is emptiness of the ultimate, this is emptiness without boundaries, this is scattered emptiness, this is unchanging emptiness, this is emptiness of intrinsic nature, this is emptiness of own characteristic, this is emptiness of common characteristic, this is emptiness of all phenomena, this is emptiness of what cannot be apprehended, this is emptiness of non-existence, this is emptiness of self-nature, this is emptiness of the self-nature of emptiness; this is suchness, this is the Dharma realm, Dharma nature, the non-deceptive nature, the unchanging nature, the equality-nature, the nature of being free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, the inconceivable realm; this is the noble truth of suffering, this is the noble truth of origination, cessation, and path; this is the four meditative absorptions, this is the four immeasurables, the four formless concentrations; this is the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases; this is the Dharma-door of dhāraṇī, this is the Dharma-door of samādhi; this is the Dharma-door of emptiness liberation, this is the Dharma-door of signless and wishless liberation; this is the stage of Extreme Joy, this is the stage of Freedom from Defilement, the stage of Radiance, the stage of Flaming Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Reaching, the stage of Immovability, the stage of Flaming Wisdom, the stage of Dharma Cloud; this is the five kinds of eyes, this is the six supernormal powers; this is the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique Buddha qualities; this is the thirty-two marks of a great person, this is the eighty subsidiary excellent characteristics; this is the quality of not forgetting, this is the nature of always maintaining equanimity; this is all-knowledge, this is path-aspect knowledge, all-aspect knowledge; this is all characteristics, excellent vows, wisdom, this is the wisdom of all wisdom; this is the Buddha Jewel, this is the Dharma Jewel, this is the Sangha Jewel; this is the Śrāvaka Vehicle, this is the Pratyekabuddha Vehicle, this is the Unsurpassed Vehicle; this is the follower through faith, this is the follower through the Dharma, this is the Eighth Person, this is the stream-enterer, this is the once-returner, this is the non-returner, this is the Arhat, this is the Pratyekabuddha, this is the great Bodhisattva, this is the Thus Come One, Worthy One, Perfectly Enlightened One’—could sentient beings themselves know such differentiated characteristics?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One! If the Buddha did not explain such differentiated characteristics to sentient beings, then sentient beings would be unable to know these differentiated characteristics for themselves.”
The Buddha said:
“Subhūti, therefore the Thus Come One, Worthy One, Perfectly Enlightened One, within the non-characteristic nature of phenomena, uses skillful means. Although for the sake of sentient beings He explains innumerable kinds of differentiated characteristics, He remains completely unmoved with regard to the equality-nature of phenomena.”
Venerable Subhūti said to the Buddha:
“World-Honored One, is it true that the Thus Come One, Worthy One, Perfectly Enlightened One is completely unmoved regarding the equality-nature of all phenomena? If so, then are all foolish ordinary beings also unmoved regarding the equality-nature of phenomena? Are followers through faith, followers through the Dharma, the Eighth Person, stream-enterers, once-returners, non-returners, Arhats, and great Bodhisattvas also unmoved regarding the equality-nature of phenomena?”
The Buddha said:
“Subhūti, it is so, it is so! Because all phenomena and sentient beings do not transcend the equality-nature of phenomena, they are all completely unmoved regarding the equality-nature of phenomena.
Subhūti, you should know that the suchness, Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality-nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones are precisely the suchness, Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality-nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm of foolish ordinary beings. They are also precisely the suchness, Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality-nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm of followers through faith, followers through the Dharma, the Eighth Person, stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, and great Bodhisattvas. Why? Subhūti, because all phenomena and sentient beings do not transcend suchness, Dharma realm, Dharma nature, non-deceptive nature, unchanging nature, equality-nature, nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, realm of space, and inconceivable realm.
Subhūti, you should know that suchness up to the inconceivable realm are without differentiated characteristics.”
Venerable Subhūti said to the Buddha:
“World-Honored One, if the equality-nature of all phenomena is the equality-nature of ordinary beings, and is also the equality-nature of followers through faith, followers through the Dharma, the Eighth Person, stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, great Bodhisattvas, and Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, yet at present the characteristics of all phenomena and sentient beings are different, then their natures should also be different; therefore the Dharma-nature should also be different.
That is, because the characteristic of form is different, its nature should also be different; because the characteristics of feeling, perception, formations, and consciousness are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the eye faculty is different, its nature should also be different; because the characteristics of the ear, nose, tongue, body, and mind faculties are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the form realm is different, its nature should also be different; because the characteristics of the sound, smell, taste, touch, and Dharma realms are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the eye realm is different, its nature should also be different; because the characteristics of the ear, nose, tongue, body, and mind realms are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the form element is different, its nature should also be different; because the characteristics of the sound, smell, taste, touch, and Dharma elements are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the eye consciousness realm is different, its nature should also be different; because the characteristics of the ear, nose, tongue, body, and mind consciousness realms are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of eye contact is different, its nature should also be different; because the characteristics of ear, nose, tongue, body, and mind contact are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristics of feelings arising dependent upon eye contact are different, their natures should also be different; because the characteristics of feelings arising dependent upon ear, nose, tongue, body, and mind contact are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of the earth element is different, its nature should also be different; because the characteristics of the water, fire, wind, space, and consciousness elements are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of causal conditions is different, its nature should also be different; because the characteristics of sequential immediate conditions, objective conditions, and dominant conditions are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristics of phenomena arising from conditions are different, their nature should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of ignorance is different, its nature should also be different; because the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, distress, and anguish are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristic of greed is different, its nature should also be different; because the characteristics of hatred and delusion are different, their natures should also be different; therefore the Dharma-nature should also be different.
Because the characteristics of the views and paths of ordinary beings are different, their natures should also be different; therefore the Dharma-nature should also be different.”
Because the characteristics of the four Meditations are different, their natures should also be different; because the characteristics of the four Immeasurables and the four Formless Concentrations are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the four Foundations of Mindfulness are different, their natures should also be different; because the characteristics of the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the Liberation Door of Emptiness are different, its nature should also be different; because the characteristics of the Liberation Doors of Signlessness and Wishlessness are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of internal emptiness are different, its nature should also be different; because the characteristics of external emptiness, internal-and-external 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-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the Noble Truth of Suffering are different, its nature should also be different; because the characteristics of the Noble Truths of Origin, Cessation, and Path are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the Perfection of Giving are different, its nature should also be different; because the characteristics of the Perfections of Pure Morality, Patience, Vigor, Meditation, Prajñā, Skillful Means, Sublime Vows, Power, and Knowledge are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the eight Liberations are different, their natures should also be different; because the characteristics of the eight Abodes of Mastery, the nine successive concentrations, and the ten All-Embracing Bases are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of all Dharani methods are different, their natures should also be different; because the characteristics of all Samadhi methods are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the stage of Extreme Joy are different, its nature should also be different; because the characteristics of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the five types of eyes are different, their natures should also be different; because the characteristics of the six supernatural powers are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the ten powers of the Buddha are different, their natures should also be different; because the characteristics of the ten fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the thirty-two marks of the Great Being are different, their natures should also be different; because the characteristics of the eighty subsidiary excellent features are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of the phenomenon of non-forgetfulness are different, its nature should also be different; because the characteristics of the constant quality of equanimity are different, its nature should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of All-Knowing Wisdom are different, its nature should also be different; because the characteristics of Path-Knowing Wisdom and All-Aspects-Knowing Wisdom are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of ignorant ordinary beings are different, their natures should also be different; because the characteristics of the followers of faith, followers of Dharma, the eighth person, stream-enterers, once-returners, non-returners, Arhats, solitary Buddhas, great Bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones are different, their natures should also be different; therefore, the nature of phenomena should also be different.
Because the characteristics of worldly and supramundane phenomena are different, their natures should also be different; because the characteristics of contaminated and uncontaminated phenomena, conditioned and unconditioned phenomena are different, their natures should also be different; therefore, the nature of phenomena should also be different.
World-Honored One, how can, among the various differing characteristics of phenomena, the one-characteristic nature of phenomena be established? How can a great Bodhisattva, while practicing the Perfection of Prajñā, not distinguish between phenomena and sentient beings that have countless kinds of natures? If a great Bodhisattva does not distinguish between phenomena and sentient beings that have various kinds of natures, then he should not be able to practice the Perfection of Prajñā. If he cannot practice the Perfection of Prajñā, then he should not be able to progress from one stage to another. If he cannot progress from one stage to another, then he should not be able to enter the Right Nature of Separation from Birth as a Bodhisattva, surpassing the stages of the Hearers and Solitary Buddhas. If he cannot enter the Right Nature of Separation from Birth as a Bodhisattva and surpass the stages of the Hearers and Solitary Buddhas, then he should not be able to perfect the Perfection of Supernatural Powers. If he cannot perfect the Perfection of Supernatural Powers, then he should not be able to fully accomplish the Perfections of Giving, Pure Morality, Patience, Vigor, Meditation, Prajñā, Skillful Means, Sublime Vows, Power, and Knowledge. If he cannot fully accomplish the Perfections from Giving up to the Perfection of Knowledge, then he should not be able to display the wondrous functions of supernatural powers, going from one Buddha-land to another; respectfully honoring, making offerings to, revering, and praising all Buddhas, the World-Honored Ones; nor should he be able to cultivate wholesome roots in the presence of Buddhas. If he cannot cultivate wholesome roots in the presence of Buddhas, then he should not be able to bring about the accomplishment of sentient beings and adorn and purify Buddha-fields. If he cannot bring about the accomplishment of sentient beings and adorn and purify Buddha-fields, then he should not be able to attain the highest unsurpassed Enlightenment?
The Buddha said:
“Subhuti, as you have said, if the equality of the nature of phenomena of all phenomena is also the equality of the nature of phenomena of ordinary beings, and also the equality of the nature of phenomena of those who follow faith, those who follow Dharma, the eighth person, stream-enterers, once-returners, non-returners, Arhats, solitary Buddhas, great Bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones; yet the present appearances of all phenomena and beings are different, and therefore their natures should also be different, then the nature of phenomena would also be differentiated. How can, among the differing characteristics of phenomena, the one-characteristic nature of phenomena be established? How can a great Bodhisattva, while practicing the Perfection of Prajñā, not distinguish between phenomena and sentient beings that have countless kinds of natures?
Subhuti, what do you think? Is the nature of phenomena of form emptiness? Is the nature of phenomena of feeling, perception, formations, and consciousness emptiness? Is the nature of the eye-base emptiness? Is the nature of phenomena of the ear, nose, tongue, body, and mind bases emptiness? Is the nature of phenomena of the form-base emptiness? Is the nature of sound, smell, taste, touch, and dharma bases emptiness? Is the nature of phenomena of the eye-element emptiness? Is the nature of phenomena of the ear, nose, tongue, body, and mind elements emptiness? Is the nature of phenomena of the form element emptiness? Is the nature of phenomena of sound, smell, taste, touch, and dharma elements emptiness? Is the nature of phenomena of the eye-consciousness element emptiness? Is the nature of phenomena of the ear, nose, tongue, body, and mind consciousness elements emptiness? Is the nature of phenomena of eye-contact emptiness? Is the nature of phenomena of ear, nose, tongue, body, and mind contact emptiness? Is the nature of phenomena of the feelings arisen dependent upon eye-contact emptiness? Is the nature of phenomena of the feelings arisen dependent upon ear, nose, tongue, body, and mind contact emptiness? Is the nature of phenomena of the earth element emptiness? Is the nature of phenomena of the water, fire, wind, space, and consciousness elements emptiness? Is the nature of phenomena of causes and conditions emptiness? Is the nature of phenomena of immediate sequential condition, object condition, and dominant condition emptiness? Is the nature of phenomena of all phenomena arisen from conditions emptiness? Is the nature of phenomena of ignorance emptiness? Is the nature of phenomena of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, grief, suffering, distress, and anguish emptiness? Is the nature of phenomena of greed emptiness? Is the nature of phenomena of hatred and delusion emptiness? Is the nature of phenomena of the views of ignorant ordinary beings emptiness? Is the nature of phenomena of the four Meditations emptiness? Is the nature of phenomena of the four Immeasurables and the four Formless Concentrations emptiness? Is the nature of phenomena of the four Foundations of Mindfulness emptiness? Is the nature of phenomena of the four Right Efforts, the four Bases of Supernatural Powers, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path emptiness? Is the nature of phenomena of the Liberation Door of Emptiness emptiness? Is the nature of phenomena of the Liberation Doors of Signlessness and Wishlessness emptiness? Is the nature of phenomena of internal emptiness emptiness? Is the nature of phenomena of external emptiness, internal-and-external 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-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness emptiness? Is the nature of phenomena of the Noble Truth of Suffering emptiness? Is the nature of phenomena of the Noble Truths of Origin, Cessation, and Path emptiness? Is the nature of phenomena of the Perfection of Giving emptiness? Is the nature of phenomena of the Perfections of Pure Morality, Patience, Vigor, Meditation, Prajñā, Skillful Means, Sublime Vows, Power, and Knowledge emptiness? Is the nature of phenomena of the eight Liberations emptiness? Is the nature of phenomena of the eight Abodes of Mastery, the nine successive concentrations, and the ten All-Embracing Bases emptiness? Is the nature of phenomena of all Dharani methods emptiness? Is the nature of phenomena of all Samadhi methods emptiness? Is the nature of phenomena of the stage of Extreme Joy emptiness? Is the nature of phenomena of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud emptiness? Is the nature of phenomena of the five types of eyes emptiness? Is the nature of phenomena of the six supernatural powers emptiness? Is the nature of phenomena of the ten powers of the Tathagata emptiness? Is the nature of phenomena of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha emptiness? Is the nature of phenomena of the thirty-two marks of the Great Being emptiness? Is the nature of phenomena of the eighty subsidiary excellent features emptiness? Is the nature of phenomena of the phenomenon of non-forgetfulness emptiness? Is the nature of phenomena of the constant quality of equanimity emptiness? Is the nature of phenomena of All-Knowing Wisdom emptiness? Is the nature of phenomena of Path-Knowing Wisdom and All-Aspects-Knowing Wisdom emptiness? Is the nature of phenomena of ignorant ordinary beings emptiness? Is the nature of phenomena of those who follow faith, those who follow Dharma, the eighth person, stream-enterers, once-returners, non-returners, Arhats, solitary Buddhas, great Bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones emptiness? Is the nature of phenomena of worldly and supramundane phenomena emptiness? Is the nature of phenomena of contaminated and uncontaminated phenomena, conditioned and unconditioned phenomena emptiness?”
Subhuti replied:
“World-Honored One, it is so! World-Honored One, it is so! The nature of all phenomena is emptiness.”
The Buddha said:
“Subhuti, what do you think? Within emptiness, can the differing characteristics of phenomena be grasped? That is, can the differing characteristics of form be grasped? Can the differing characteristics of feeling, perception, formations, and consciousness be grasped? Can the differing characteristics of the eye-base be grasped? Can the differing characteristics of the ear, nose, tongue, body, and mind bases be grasped? Can the differing characteristics of the form-base be grasped? Can the differing characteristics of sound, smell, taste, touch, and dharma bases be grasped? Can the differing characteristics of the eye element be grasped? Can the differing characteristics of the ear, nose, tongue, body, and mind elements be grasped? Can the differing characteristics of the form element be grasped? Can the differing characteristics of sound, smell, taste, touch, and dharma elements be grasped? Can the differing characteristics of the eye-consciousness element be grasped? Can the differing characteristics of the ear, nose, tongue, body, and mind consciousness elements be grasped? Can the differing characteristics of eye-contact be grasped? Can the differing characteristics of ear, nose, tongue, body, and mind contact be grasped? Can the differing characteristics of the feelings arisen dependent upon eye-contact be grasped? Can the differing characteristics of the feelings arisen dependent upon ear, nose, tongue, body, and mind contact be grasped? Can the differing characteristics of the earth element be grasped? Can the differing characteristics of the water, fire, wind, space, and consciousness elements be grasped? Can the differing characteristics of causes and conditions be grasped? Can the differing characteristics of immediate sequential condition, object condition, and dominant condition be grasped? Can the differing characteristics of all phenomena arisen from conditions be grasped? Can the differing characteristics of ignorance be grasped? Can the differing characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, grief, suffering, distress, and anguish be grasped? Can the differing characteristics of greed be grasped? Can the differing characteristics of hatred and delusion be grasped?
Can the differing characteristics of ignorant ordinary beings’ views be grasped? Can the differing characteristics of the four Meditations be grasped? Can the differing characteristics of the four Immeasurables and four Formless Concentrations be grasped? Can the differing characteristics of the four Foundations of Mindfulness be grasped? Can the differing characteristics of the four Right Efforts, four Bases of Supernatural Powers, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path be grasped? Can the differing characteristics of the Liberation Door of Emptiness be grasped? Can the differing characteristics of the Liberation Doors of Signlessness and Wishlessness be grasped? Can the differing characteristics of internal emptiness be grasped? Can the differing characteristics of external emptiness, internal-and-external 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-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness be grasped? Can the differing characteristics of the Noble Truth of Suffering be grasped? Can the differing characteristics of the Noble Truths of Origin, Cessation, and Path be grasped? Can the differing characteristics of the Perfection of Giving be grasped? Can the differing characteristics of the Perfections of Pure Morality, Patience, Vigor, Meditation, Prajñā, skillful means, sublime vows, power, and knowledge be grasped? Can the differing characteristics of the eight Liberations be grasped? Can the differing characteristics of the eight Abodes of Mastery, the nine successive concentrations, and the ten All-Embracing Bases be grasped? Can the differing characteristics of all Dharani methods be grasped? Can the differing characteristics of all Samadhi methods be grasped? Can the differing characteristics of the stage of Extreme Joy be grasped? Can the differing characteristics of the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud be grasped? Can the differing characteristics of the five types of eyes be grasped? Can the differing characteristics of the six supernatural powers be grasped? Can the differing characteristics of the ten powers of the Tathagata be grasped? Can the differing characteristics of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha be grasped?
Can the differing characteristics of the thirty-two marks of the Great Being be grasped? Can the differing characteristics of the eighty subsidiary excellent features be grasped? Can the differing characteristics of the phenomenon of non-forgetfulness be grasped? Can the differing characteristics of the constant quality of equanimity be grasped? Can the differing characteristics of All-Knowing Wisdom be grasped? Can the differing characteristics of Path-Knowing Wisdom and All-Aspects-Knowing Wisdom be grasped? Can the differing characteristics of ignorant ordinary beings be grasped? Can the differing characteristics of those who follow faith, those who follow Dharma, the eighth person, stream-enterers, once-returners, non-returners, Arhats, solitary Buddhas, great Bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones be grasped? Can the differing characteristics of worldly and supramundane phenomena be grasped? Can the differing characteristics of contaminated and uncontaminated phenomena, conditioned and unconditioned phenomena be grasped?”
Subhuti replied:
Bhagavan, no! Sugata, no! Within emptiness, all differentiated characteristics cannot be grasped.
The Buddha said:
O Subhūti, therefore one should know that the equality of the nature of dharmas is not form, is not apart from form; is not feeling, perception, volitional formations, and consciousness, and is not apart from feeling, perception, volitional formations, and consciousness; is not the eye sense-base, is not apart from the eye sense-base; is not the ear, nose, tongue, body, and mind sense-bases, and is not apart from the ear, nose, tongue, body, and mind sense-bases; is not the form sense-field, is not apart from the form sense-field; is not sound, fragrance, taste, touch, and dharma sense-fields, and is not apart from sound, fragrance, taste, touch, and dharma sense-fields; is not the eye element, is not apart from the eye element; is not apart from the ear, nose, tongue, body, and mind elements, and is not apart from the ear, nose, tongue, body, and mind elements; is not the form element, is not apart from the form element; is not sound, fragrance, taste, touch, and dharma elements, and is not apart from sound, fragrance, taste, touch, and dharma elements; is not the eye consciousness element, is not apart from the eye consciousness element; is not the ear, nose, tongue, body, and mind consciousness elements, and is not apart from the ear, nose, tongue, body, and mind consciousness elements; is not eye contact, is not apart from eye contact; is not ear, nose, tongue, body, and mind contact, and is not apart from ear, nose, tongue, body, and mind contact; is not the feelings arisen dependent upon eye contact, is not apart from the feelings arisen dependent upon eye contact; is not the feelings arisen dependent upon ear, nose, tongue, body, and mind contact, and is not apart from the feelings arisen dependent upon ear, nose, tongue, body, and mind contact; is not the earth element, is not apart from the earth element; is not the water, fire, wind, space, and consciousness elements, and is not apart from the water, fire, wind, space, and consciousness elements; is not causes and conditions, is not apart from causes and conditions; is not the equal and uninterrupted condition, objective condition, and dominant condition, and is not apart from the equal and uninterrupted condition, objective condition, and dominant condition; is not the dharmas arisen from conditions, and is not apart from the dharmas arisen from conditions; is not ignorance, is not apart from ignorance; is not formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and is not apart from formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; is not greed, is not apart from greed; is not anger and delusion, is not apart from anger and delusion; is not the various views, is not apart from the various views; is not the four meditative absorptions, is not apart from the four meditative absorptions; is not the four immeasurables and four formless concentrations, is not apart from the four immeasurables and four formless concentrations; is not the four foundations of mindfulness, is not apart from the four foundations of mindfulness; is not the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, and is not apart from the four right efforts up to the eightfold noble path; is not the liberation door of emptiness, is not apart from the liberation door of emptiness; is not the liberation doors of signlessness and wishlessness, and is not apart from the liberation doors of signlessness and wishlessness; is not inner emptiness, is not apart from inner emptiness; is not outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundary, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the emptiness of self-nature, and is not apart from outer emptiness up to the emptiness of the emptiness of self-nature; is not the noble truth of suffering, is not apart from the noble truth of suffering; is not the noble truths of origination, cessation, and path, and is not apart from the noble truths of origination, cessation, and path; is not the perfection of giving, is not apart from the perfection of giving; is not the perfections of pure morality, patience, vigor, meditation, wisdom, skillful means, excellent vows, powers, and knowledge, and is not apart from the perfections of pure morality, patience, vigor, meditation, wisdom, skillful means, excellent vows, powers, and knowledge; is not the eight liberations, is not apart from the eight liberations; is not the eight stages of mastery, the nine successive concentrations, and the ten total spheres, and is not apart from the eight stages of mastery, the nine successive concentrations, and the ten total spheres; is not all dhāraṇī teachings, is not apart from all dhāraṇī teachings; is not all samādhi teachings, is not apart from all samādhi teachings; is not the stage of Supreme Joy, is not apart from the stage of Supreme Joy; is not the stages of Free from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Conquer, Manifest Before, Far-Going, Immovable, Good Wisdom, and Dharma Cloud, and is not apart from the stage of Free from Defilement up to the stage of Dharma Cloud; is not the five kinds of eyes, is not apart from the five kinds of eyes; is not the six supernatural powers, is not apart from the six supernatural powers; is not the ten powers of the Tathāgata, is not apart from the ten powers of the Tathāgata; is not 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, and is not apart from the four fearlessnesses up to the eighteen unique qualities of a Buddha; is not the thirty-two marks of a Great Being, is not apart from the thirty-two marks of a Great Being; is not the eighty subsidiary excellent characteristics, is not apart from the eighty subsidiary excellent characteristics; is not the quality of not forgetting, is not apart from the quality of not forgetting; is not the nature of always maintaining equanimity, is not apart from the nature of always maintaining equanimity; is not all-knowledge, is not apart from all-knowledge; is not path-knowledge and knowledge of all aspects, and is not apart from path-knowledge and knowledge of all aspects; is not foolish ordinary beings, is not apart from foolish ordinary beings; is not those who follow faith, those who follow the Dharma, the eighth person, stream-enterers, once-returners, non-returners, arhats, solitary buddhas, great bodhisattvas, and Tathāgatas, Arhats, Perfectly Enlightened Ones, and is not apart from those who follow faith up to Tathāgatas, Arhats, Perfectly Enlightened Ones; is not worldly dharmas and supramundane dharmas, is not apart from worldly dharmas and supramundane dharmas; is not contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas, and is not apart from contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas.
The venerable Subhūti said to the Buddha:
Bhagavan, is the equality of the nature of dharmas conditioned? Is it unconditioned?
The Buddha said:
O Subhūti, the equality of the nature of dharmas is neither conditioned nor unconditioned. Yet apart from conditioned dharmas, unconditioned dharmas cannot be grasped; apart from unconditioned dharmas, conditioned dharmas also cannot be grasped.
O Subhūti, whether the realm of conditioned phenomena or the realm of unconditioned phenomena, these two realms are neither corresponding nor non-corresponding, without form, without perception, without opposition, of one characteristic—namely, the characteristic of emptiness. All Tathāgatas, Arhats, Perfectly Enlightened Ones speak relying on conventional truth, not relying on ultimate truth. Why? Because in ultimate truth there cannot be bodily activity, verbal activity, or mental activity; nor can ultimate truth be grasped apart from bodily activity, verbal activity, and mental activity.
O Subhūti, one should know that the very nature of the equality of conditioned and unconditioned dharmas is called ultimate truth. Therefore, when great bodhisattvas cultivate the perfection of wisdom, they do not move away from ultimate truth while practicing the conduct of great bodhisattvas, bringing accomplishment to sentient beings and adorning and purifying Buddha-fields; they are able to attain the supreme unsurpassed enlightenment.
Chapter 76: THE UNMOVING NATURE OF DHARMA
At that time, the venerable Subhūti said to the Buddha:
Bhagavan, if the equality of the nature of all dharmas is the emptiness of inherent nature, and this emptiness of inherent nature, with regard to existent and nonexistent dharmas, is neither an agent nor an object of action, then why is it that when great bodhisattvas cultivate the perfection of wisdom, without moving from ultimate truth they perform the deeds bodhisattvas should perform, namely benefiting sentient beings through giving, loving speech, beneficial conduct, and cooperation?
The Buddha said:
O Subhūti, that is right, that is right, just as you have said! The equality of the nature of all dharmas is the emptiness of inherent nature, and this emptiness of inherent nature, with regard to existent and nonexistent dharmas, is neither an agent nor an object of action.
O Subhūti, if sentient beings themselves knew that all dharmas are the emptiness of inherent nature, then the Tathāgatas, Arhats, Perfectly Enlightened Ones and the assemblies of great bodhisattvas would not display miraculous powers and perform wondrous deeds; namely, while remaining unmoved within the emptiness of inherent nature of all dharmas, they cause sentient beings to abandon all kinds of distorted and inverted conceptualizations, abide in the emptiness of dharmas, and become liberated from the suffering of birth and death. This means causing sentient beings to abandon concepts of self, concepts of sentient beings, concepts of life continuance, concepts of beings that arise, concepts of nourishment, concepts of growth, concepts of one who transmigrates, concepts of mind-born beings, concepts of children, concepts of agents, concepts of creators of karma, concepts of those who cause others to create karma, concepts of experiencers of karmic results, concepts of those who cause others to experience karmic results, concepts of knowers, concepts of those who cause others to know, concepts of perceivers, and concepts of those who cause others to perceive; they also cause them to abandon concepts of form, concepts of feeling, perception, volitional formations, and consciousness; they cause them to abandon concepts of the eye sense-base, concepts of the ear, nose, tongue, body, and mind sense-bases; they cause them to abandon concepts of the form sense-field, concepts of sound, fragrance, taste, touch, and dharma sense-fields; they cause them to abandon concepts of the form element, concepts of sound, fragrance, taste, touch, and dharma elements; they cause them to abandon concepts of the eye consciousness element, concepts of the ear, nose, tongue, body, and mind consciousness elements; they cause them to abandon concepts of eye contact, concepts of ear, nose, tongue, body, and mind contact; they cause them to abandon concepts of feelings arisen dependent upon eye contact, and concepts of feelings arisen dependent upon ear, nose, tongue, body, and mind contact; they cause them to abandon concepts of the earth element, concepts of the water, fire, wind, space, and consciousness elements; they cause them to abandon concepts of causes and conditions, concepts of equal and uninterrupted conditions, objective conditions, and dominant conditions; they cause them to abandon concepts of dharmas arisen from conditions; they cause them to abandon concepts of ignorance, concepts of formations, consciousness, name-and-form, six sense-bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; they cause them to abandon concepts of worldly and supramundane dharmas, concepts of contaminated and uncontaminated dharmas, concepts of conditioned and unconditioned dharmas, and abide in the unconditioned realm, becoming liberated from the suffering of birth and death. The unconditioned realm is precisely the emptiness of dharmas, and it is called the unconditioned realm when spoken of according to conventional truth.
The venerable Subhūti said to the Buddha:
Bhagavan, through which emptiness are dharmas said to be empty?
The Buddha said:
O Subhūti, because there are no remaining concepts, dharmas are said to be empty.
Furthermore, Subhūti, what do you think? If a magically transformed body were to create further transformations, would those activities then truly exist and not be empty?
Subhūti replied:
Bhagavan, no! Sugata, no! These transformed activities do not truly exist; all are empty.
The Buddha said:
O Subhūti, transformation and emptiness—these two dharmas are neither joined nor separated. These two dharmas are empty because of emptiness-of-emptiness; they should not be distinguished as emptiness and transformation. Why? O Subhūti, because within the nature of emptiness there are no two things, emptiness and transformation, that can be grasped, since all dharmas are ultimately empty.
Furthermore, Subhūti, there is no form that is not transformation; there is no feeling, perception, volitional formations, or consciousness that is not transformation. These transformations are all empty.
O Subhūti, there is no eye sense-base that is not transformation; there are no ear, nose, tongue, body, or mind sense-bases that are not transformation. These transformations are all empty.
O Subhūti, there is no form sense-field that is not transformation; there are no sound, fragrance, taste, touch, or dharma sense-fields that are not transformation. These transformations are all empty.
O Subhūti, there is no eye element that is not transformation; there are no ear, nose, tongue, body, or mind elements that are not transformation. These transformations are all empty.
O Subhūti, there is no form element that is not transformation; there are no sound, fragrance, taste, touch, or dharma elements that are not transformation. These transformations are all empty.
O Subhūti, there is no eye consciousness element that is not transformation; there are no ear, nose, tongue, body, or mind consciousness elements that are not transformation. These transformations are all empty.
O Subhūti, there is no eye contact that is not transformation; there are no ear, nose, tongue, body, or mind contacts that are not transformation. These transformations are all empty.
O Subhūti, there are no feelings arisen dependent upon eye contact that are not transformation; there are no feelings arisen dependent upon ear, nose, tongue, body, and mind contact that are not transformation. These transformations are all empty.
O Subhūti, there is no earth element that is not transformation; there are no water, fire, wind, space, and consciousness elements that are not transformation. These transformations are all empty.
O Subhūti, there are no causes and conditions that are not transformation; there are no equal and uninterrupted conditions, objective conditions, or dominant conditions that are not transformation. These transformations are all empty.
O Subhūti, there are no dharmas arisen from conditions that are not transformation. These transformations are all empty.
O Subhūti, there is no ignorance that is not transformation; there are no formations, consciousness, name-and-form, six sense-bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress that are not transformation. These transformations are all empty.
O Subhūti, there is no perfection of giving that is not transformation; there are no perfections of pure morality, patience, vigor, meditation, wisdom, skillful means, excellent vows, powers, and knowledge that are not transformation. These transformations are all empty.
O Subhūti, there are no four foundations of mindfulness that are not transformation; there are no four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path that are not transformation. These transformations are all empty.
O Subhūti, there is no liberation door of emptiness that is not transformation; there are no liberation doors of signlessness and wishlessness that are not transformation. These transformations are all empty.
O Subhūti, there is no inner emptiness that is not transformation; there are no outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundary, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the emptiness of self-nature that are not transformation. These transformations are all empty.
O Subhūti, there is no noble truth of suffering that is not transformation; there are no noble truths of origination, cessation, and path that are not transformation. These transformations are all empty.
O Subhūti, there are no four meditative absorptions that are not transformation; there are no four immeasurables and four formless concentrations that are not transformation. These transformations are all empty.
O Subhūti, there are no eight liberations that are not transformation; there are no eight stages of mastery, nine successive concentrations, and ten total spheres that are not transformation. These transformations are all empty.
O Subhūti, there is no liberation door of emptiness that is not transformation; there are no liberation doors of signlessness and wishlessness that are not transformation. These transformations are all empty.
O Subhūti, there is no empty dhāraṇī teaching that is not transformation; there is no samādhi teaching that is not transformation. These transformations are all empty.
O Subhūti, there is no stage of Supreme Joy that is not transformation; there are no stages of Free from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Conquer, Manifest Before, Far-Going, Immovable, Good Wisdom, and Dharma Cloud that are not transformation. These transformations are all empty.
O Subhūti, there are no five kinds of eyes that are not transformation; there are no six supernatural powers that are not transformation. These transformations are all empty.
O Subhūti, there are no ten powers of the Buddha that are not transformation; there are no four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha that are not transformation. These transformations are all empty.
O Subhūti, there are no thirty marks of a Great Being that are not transformation; there are no eighty subsidiary excellent characteristics that are not transformation. These transformations are all empty.
O Subhūti, there is no quality of not forgetting that is not transformation; there is no nature of always maintaining equanimity that is not transformation. These transformations are all empty.
O Subhūti, there is no all-knowledge that is not transformation; there are no path-knowledge and knowledge of all aspects that are not transformation. These transformations are all empty.
O Subhūti, there is no stream-enterer fruit that is not transformation; there are no once-returner, non-returner, arhat fruits, or solitary buddha fruits that are not transformation. These transformations are all empty.
O Subhūti, there is no conduct of great bodhisattvas that is not transformation; there is no unsurpassed supreme enlightenment of the Buddhas that is not transformation. These transformations are all empty.
O Subhūti, relying on such dharmas, countless kinds of beings are designated: ordinary beings, those who follow faith, those who follow Dharma, the eighth person, stream-enterers, once-returners, non-returners, arhats, solitary buddhas, great bodhisattvas, and Tathāgatas, Arhats, Perfectly Enlightened Ones. All such things have no dharma that is not transformation. These transformations are all empty.
At that time, the venerable Subhūti said to the Buddha:
O World-Honored One, the aggregates, the sense bases, the elements, dependent origination, conditioned arising, the factors of dependent origination, and so forth—all worldly things are transformations. The supramundane dharmas, such as the perfections, or the thirty-seven aids to enlightenment, or the three gates of liberation, or all forms of emptiness, or the noble truths, or the four meditative absorptions, the four immeasurables, the four formless attainments, or the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases, or the dhāraṇī methods, or the samādhi methods, or the ten bodhisattva grounds, or the five kinds of eyes, the six supernormal powers, or the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of a Buddha, or the thirty-two marks of a Great Being, the eighty subsidiary excellent characteristics, or the quality of not forgetting, the constant nature of equanimity, or omniscient wisdom, wisdom of the path-aspect, wisdom of all aspects, or the various fruits attained through these dharmas, or the countless kinds of beings who rely on these dharmas to be described—are these not also transformations?
The Buddha said:
“Subhūti, all worldly and supramundane dharmas are transformations. Yet among them, there are dharmas that are the objects of transformation for Śrāvakas; there are dharmas that are the objects of transformation for Pratyekabuddhas; there are dharmas that are the objects of transformation for Bodhisattvas; there are dharmas that are the objects of transformation for Tathāgatas; there are dharmas that are the objects of transformation for afflictions; and there are dharmas that are the objects of transformation for wholesome dharmas.
Subhūti, for this reason, it is said that all dharmas are like transformations, without difference.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, the fruits of cessation, namely the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or the Pratyekabuddha, or the Tathāgata who has permanently cut off the continuum of habitual tendencies of afflictions—are these not also transformations?”
The Buddha said:
“Subhūti, such dharmas, if they are combined with the two characteristics of arising and ceasing, are also all transformations.”
“World-Honored One, what dharma is not a transformation?
Subhūti, if a dharma does not accord with the characteristics of arising and ceasing, that is a dharma that is not a transformation.”
“World-Honored One, what is a dharma that does not accord with the characteristics of arising and ceasing?”
“Subhūti, that which is not false is precisely Nirvāṇa. This dharma does not accord with the characteristics of arising and ceasing; therefore, it is not a transformation.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, as the World-Honored One has said, the equality of the nature of dharmas, all being empty, having no agent that acts, with nothing dual that can be grasped, and with not even the smallest dharma that is not emptiness by its own nature—why then can it be said that Nirvāṇa is not a transformation?”
The Buddha said:
“Subhūti, it is so, it is so! Just as you have said, there is not even the smallest dharma that is not emptiness by its own nature. This emptiness by its own nature is not created by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Tathāgatas, nor created by anyone else. Whether there is a Buddha or whether there is no Buddha, its nature is always empty; this itself is Nirvāṇa. Therefore, I say that Nirvāṇa is not a transformation. It is not that there truly exists a dharma called Nirvāṇa such that one can say its being unborn and undying is not a transformation.”