THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 468
Chapter 75: NON-MIXED EMPTINESS (2)
Furthermore, Subhūti, when practicing the perfection of wisdom, the great bodhisattvas abide in the five aggregates subject to attachment as being like dreams, like echoes, like reflections, like flashes of lightning, like mirages, like illusions, like transformations. After truly knowing that the five aggregates, from dreams up to illusions and transformations, have no real characteristics, they give rise to courageous vigor, with body and mind diligently striving. Because this courageous vigor of body and mind arises, these great bodhisattvas develop extraordinary and swift supernatural powers, enabling them to go to countless numbers of Buddha worlds throughout the ten directions, draw near to the Tathāgatas, Arhats, Fully Enlightened Ones, make offerings with immeasurable kinds of wondrous articles, pay homage, honor, respect, praise, plant wholesome roots before the Buddhas, benefit and bring peace and happiness to sentient beings, and also adorn Buddha lands.
Through bodily diligence, these great bodhisattvas bring sentient beings to completion, using the teachings of the three vehicles according to their capacities and seeking ways to bring them peace and happiness so that they all attain the ultimate goal.
Therefore, Subhūti, when practicing the profound perfection of wisdom, through bodily diligence the great bodhisattvas quickly perfect the non-conceptual perfection of vigor. Because great bodhisattvas generate courageous diligent minds, they bring forth the uncontaminated factors of the noble path that are included within the noble path, perfecting the perfection of vigor. Within it are included wholesome dharmas such as the four applications of mindfulness up to the eightfold noble path; the liberation doors of emptiness, signlessness, and wishlessness; the four meditative absorptions, the four immeasurables, and the four formless concentrations; the eight liberations up to the ten total spheres; the noble truths of suffering, origination, cessation, and path; the perfection of generosity up to the perfection of wisdom; the stages from Joyful Ground up to Dharma Cloud Ground; all dhāraṇī teachings and all samādhi teachings; emptiness of the internal up to emptiness of the emptiness of self-nature; suchness up to the inconceivable realm; the five kinds of eyes, the six supernatural powers; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; the quality of not forgetting and the nature of always equanimous relinquishment; and all-knowledge, knowledge of the modes of the path, and knowledge of all aspects.
Through the diligent mind, the excellent marks and characteristics of this great bodhisattva are all perfected. He emits a great light that illuminates boundless worlds. Because the diligent mind is completely perfected, he can forever cut off the continuity of all habitual afflictions, realize the supreme enlightenment, turn the wondrous Dharma wheel, possess the thirty-two marks, and cause the three-thousand great thousand worlds to move in six ways. The sentient beings within them, receiving the illumination of this light, see this movement, hear the sound of the true Dharma, and according to their capacities become irreversible and completely attain the ultimate completion of the path of the three vehicles. Therefore, Subhūti, the great bodhisattvas who practice the profound perfection of wisdom perfect the perfection of vigor. Through the activities arising from this perfection of vigor, these great bodhisattvas abiding in the perfection of vigor can quickly perfect all Buddha-dharmas and quickly attain supreme enlightenment.
Furthermore, Subhūti, when practicing the profound perfection of wisdom, the great bodhisattvas abide in the five aggregates subject to attachment as dreams, echoes, reflections, flashes of lightning, mirages, illusions, and transformations in order to perfect the perfection of meditation.
Subhūti, how do great bodhisattvas, when practicing the perfection of wisdom, abide in the five aggregates subject to attachment as dreams up to transformations in order to perfect the perfection of meditation? It means that when practicing the profound perfection of wisdom, great bodhisattvas truly know the five aggregates subject to attachment as dreams up to illusions and transformations, then enter the first meditation up to the fourth meditation, enter the immeasurable loving-kindness up to the immeasurable equanimity, enter the concentration of infinite space up to the concentration of neither perception nor non-perception, cultivate the samādhis of emptiness, signlessness, and wishlessness, cultivate the Lightning-like Samādhi, cultivate the Vajra-like Samādhi, cultivate the Noble Right Samādhi, and abide in the Vajra-like Samādhi. Except for the meditative attainments of the Tathāgata, regarding all other meditative attainments such as those of the two vehicles and other superior concentrations, they can enter all of them and completely abide in them, yet they do not become attached to the pleasant taste of the meditative absorptions, immeasurables, and formless attainments, nor do they become deluded by their karmic results. Why is this so? Because this great bodhisattva truly knows that all such concentrations as meditative absorptions, immeasurables, formless attainments, and all dharmas equally take signlessness and lack of inherent nature as their nature. How could signlessness become attached to signlessness? How could lack of inherent nature become attached to lack of inherent nature? Because they are not attached, they certainly do not follow the power of the meditative absorptions, immeasurables, and formless attainments to be born in the Form Realm or Formless Realm. Why is this so? This great bodhisattva is completely without attainment regarding all objects. Regarding the person entering concentration, the concentration entered, and the reason for entering concentration, he is also without attainment. Because of being without attainment regarding all dharmas, this great bodhisattva can quickly perfect the non-conceptual perfection of meditation. Through this perfection of meditation, he transcends the levels of the hearers and solitary buddhas.
The Venerable Subhūti said:
“World-Honored One, how does this great bodhisattva perfect the non-conceptual perfection of meditation and transcend the levels of hearers and solitary buddhas?”
The Buddha said:
“Subhūti, by fully learning emptiness of the internal up to emptiness of the emptiness of self-nature, this great bodhisattva can immediately perfect the non-conceptual perfection of meditation and transcend the levels of hearers and solitary buddhas. This great bodhisattva abides in the various forms of emptiness and is completely without attainment regarding all dharmas. He does not see any dharma separate from those forms of emptiness. Abiding therein, this great bodhisattva does not grasp the fruit of stream-entry up to solitary-buddha enlightenment, nor does he grasp the practices of bodhisattvas or the supreme enlightenment of the Buddha. These forms of emptiness are also truly empty. By abiding in this emptiness, that great bodhisattva transcends the levels of hearers and solitary buddhas and enters the correct nature of separation from arising of the bodhisattva.”
The Venerable Subhūti again said to the Buddha:
“World-Honored One, what do great bodhisattvas take as arising? What do they take as separation from arising?”
The Buddha said:
“Subhūti, great bodhisattvas take all dharmas that involve attainment as arising, and all dharmas that involve non-attainment as separation from arising.”
The Venerable Subhūti said:
“World-Honored One, what do great bodhisattvas take as attainment and what do they take as non-attainment?”
The Buddha said:
“Subhūti, great bodhisattvas take all the dharmas that are objects of attainment as attainment. That is, they take form, feeling, perception, formations, and consciousness as attainment; they take the eye faculty up to the mind faculty as attainment; they take the forms sphere up to the dharma sphere as attainment; they take the eye element up to the mind element as attainment; they take the form element up to the dharma element as attainment; they take the eye-consciousness element up to the mind-consciousness element as attainment; they take eye-contact up to mind-contact as attainment; they take the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact as attainment; they take the earth element up to the consciousness element as attainment; they take causes and conditions up to the dominant condition as attainment; they take ignorance up to aging-and-death as attainment; they take the perfection of generosity up to the perfection of wisdom as attainment; they take emptiness of the internal up to emptiness of the emptiness of self-nature as attainment; they take suchness up to the inconceivable realm as attainment; they take the noble truths of suffering, origination, cessation, and path as attainment; they take the four applications of mindfulness up to the eightfold noble path as attainment; they take the three liberation doors of emptiness, signlessness, and wishlessness as attainment; they take the four meditative absorptions, four immeasurables, and four formless concentrations as attainment; they take the eight liberations up to the ten total spheres as attainment; they take the stages from Pure Observation up to the stage of the Tathāgata as attainment; they take the stages from Joyful Ground up to Dharma Cloud Ground as attainment; they take all dhāraṇī teachings and all samādhi teachings as attainment; they take the five kinds of eyes and six supernatural powers as attainment; they take the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha as attainment; they take the thirty-two marks and eighty minor characteristics of a great being as attainment; they take the quality of not forgetting and the nature of always equanimous relinquishment as attainment; they take all-knowledge, knowledge of the modes of the path, and knowledge of all aspects as attainment; they take the fruit of stream-entry up to solitary-buddha enlightenment as attainment; they take all the practices of great bodhisattvas as attainment; they take the supreme enlightenment of all Buddhas as attainment; they take the wisdom of all-knowing as attainment.
“Subhūti, great bodhisattvas use such Dharma teachings as objects of attainment, and this attainment is called arising.
“Furthermore, Subhūti, great bodhisattvas take all dharmas that cannot be practiced, cannot be realized, cannot be spoken of, and cannot be indicated as non-attainment. That is, great bodhisattvas use the fact that form, feeling, perception, formations, and consciousness cannot be practiced, realized, spoken of, or indicated as non-attainment. Why is this so? Because the self-nature of form up to the self-nature of consciousness cannot be practiced, realized, spoken of, or indicated.
[The remainder continues in the same manner, explaining that all dharmas, including the faculties, elements, conditions, paths, perfections, stages, powers, wisdoms, attainments, and enlightenment itself, are non-attainable because their self-natures cannot be practiced, realized, spoken of, or indicated.]
“Subhūti, great bodhisattvas take such dharmas that cannot be practiced, cannot be realized, cannot be spoken of, and cannot be indicated as non-attainment. This non-attainment is called separation from arising. After entering the correct nature of separation from arising and perfecting all meditative absorptions, liberations, concentrations, and attainments, great bodhisattvas do not arise even according to the power of concentration, much less according to the power of greed, hatred, and delusion. If they were to arise according to the power of afflictions, that would be completely unreasonable. This great bodhisattva abides therein and creates activities. If, due to the power of karma, he were to wander through the paths of existence, that would also be completely unreasonable. Although abiding in conditioned phenomena like illusions and truly benefiting sentient beings, this great bodhisattva does not grasp illusions or sentient beings. When this great bodhisattva is without attainment regarding such matters, he brings sentient beings to completion, purifies Buddha lands, and is never negligent.
“Therefore, Subhūti, when practicing the profound perfection of wisdom, great bodhisattvas can quickly perfect the non-conceptual perfection of meditation. Through quickly perfecting this perfection of meditation, they quickly attain supreme enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. Such a Dharma wheel is called without attainment.
“Furthermore, Subhūti, when practicing the perfection of wisdom, great bodhisattvas abide in the five aggregates subject to attachment as dreams, echoes, reflections, flashes of lightning, rays of sunlight, illusions, and transformations in order to perfect the perfection of wisdom. These great bodhisattvas truly know that the nature and characteristics of all dharmas are like dreams up to illusions and transformations, and thus can perfect the non-conceptual perfection of wisdom.”
The Venerable Subhūti said:
“World-Honored One, when practicing the perfection of wisdom, how do great bodhisattvas truly know that the nature and characteristics of all dharmas are like dreams up to illusions and transformations?”
The Buddha said:
“Subhūti, when practicing the profound perfection of wisdom, great bodhisattvas do not see dreams, do not see the dreamer, do not hear echoes, do not see the person who hears echoes, do not see images, do not see the person who sees images, do not see reflections or the person who sees reflections, do not see mirages or the person who sees mirages, do not see illusions or the person who sees illusions, do not see transformations or the person who sees transformations. Why is this so?
“Dreams up to illusions and transformations are merely attachments of ignorant and deluded ordinary beings. Arhats, solitary buddhas, great bodhisattvas, and Tathāgatas, Arhats, Fully Enlightened Ones do not see dreams and dreamers, up to not seeing illusions and those who see illusions. Why is this so?
“Because all dharmas take emptiness as their nature, are not formed, are not real, are signless, unconditioned, without true inherent nature, and equal to nirvāṇa. If all dharmas take emptiness as their nature up to being equal to nirvāṇa, then when practicing the profound perfection of wisdom, how could great bodhisattvas generate notions that they possess inherent nature, notions of formation, notions of reality, notions of conditioned characteristics, or notions of true nature regarding all dharmas? If they generated such notions, it would be unreasonable. Why is this so? If all dharmas possessed even a little self-nature, were formed, were real, had conditioned characteristics, or had true nature that could be grasped, then the perfection of wisdom being cultivated would not be the perfection of wisdom.
“Therefore, Subhūti, when practicing the profound perfection of wisdom, great bodhisattvas do not cling to form up to consciousness; do not cling to the eye faculty up to the mind faculty; do not cling to the form sphere up to the dharma sphere; do not cling to the eye element up to the mind element; do not cling to the form element up to the dharma element; do not cling to the eye-consciousness element up to the mind-consciousness element; do not cling to eye-contact up to mind-contact; do not cling to feelings arising conditioned by eye-contact up to feelings arising conditioned by mind-contact; do not cling to the earth element up to the consciousness element; do not cling to causes and conditions up to dominant conditions; do not cling to dharmas arising from causes and conditions; do not cling to ignorance up to aging-and-death; do not cling to the Desire Realm, Form Realm, and Formless Realm; do not cling to meditative absorptions, concentrations, and attainments; do not cling to the four applications of mindfulness up to the eightfold noble path; do not cling to the three liberation doors of emptiness, signlessness, and wishlessness; do not cling to the perfection of generosity up to the perfection of wisdom; do not cling to the noble truths of suffering, origination, cessation, and path; do not cling to emptiness of the internal up to emptiness of the emptiness of self-nature; do not cling to suchness up to the inconceivable realm; do not cling to the stages from Pure Observation up to the stage of the Tathāgata; do not cling to the stages from Joyful Ground up to Dharma Cloud Ground; do not cling to all dhāraṇī teachings and all samādhi teachings; do not cling to the five kinds of eyes and six supernatural powers; do not cling to the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; do not cling to the thirty-two marks and eighty minor characteristics of a great being; do not cling to the quality of not forgetting and the nature of always equanimous relinquishment; do not cling to all-knowledge, knowledge of the modes of the path, and knowledge of all aspects; do not cling to the fruit of stream-entry up to solitary-buddha enlightenment; do not cling to all practices of great bodhisattvas; do not cling to the supreme enlightenment of all Buddhas; do not cling to the wisdom of all-knowing.
“When practicing the profound perfection of wisdom, because this great bodhisattva does not cling to all such Dharma teachings, he perfects the stages from the First Ground to the Tenth Ground. How could he then generate attachment to those grounds? Why is this so? This great bodhisattva does not grasp the person who perfects the First Ground up to the Tenth Ground, so how could he generate attachment to those grounds?
“Although he practices the profound perfection of wisdom, because he does not grasp the perfection of wisdom, he also does not grasp all dharmas. Although he observes that the perfection of wisdom encompasses all dharmas, this great bodhisattva completely does not grasp dharmas. Why is this so? Because all dharmas and this perfection of wisdom are non-dual and without two parts. Why is this so? The nature of all dharmas cannot be differentiated; it is called suchness, the Dharma Realm, and ultimate reality, because dharmas do not intermingle and have no distinctions.”
The Venerable Subhūti said:
“World-Honored One, if the nature of all dharmas does not intermingle and has no distinctions, why can it be said that this is wholesome, this is unwholesome, this is determinate, this is indeterminate, this is contaminated, this is uncontaminated, this is worldly, this is supramundane, this is conditioned, this is unconditioned? Why are there such different Dharma categories?”
The Buddha said:
“Subhūti, what do you think? Within the true nature of all dharmas is there any dharma that can be wholesome, unwholesome, determinate, indeterminate, contaminated, uncontaminated, worldly, supramundane, conditioned, unconditioned, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, solitary-buddha enlightenment, all practices of great bodhisattvas, or the supreme enlightenment of Buddhas?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, therefore you should know that all dharmas do not intermingle, have no distinctions, have no characteristics, are unborn, undying, unobstructed, cannot be spoken of, and cannot be indicated.”
Subhūti should know that, in the past, when practicing the Bodhisattva path, I completely did not grasp the self-nature of all dharmas, meaning I did not grasp form, feeling, perception, formations, consciousness; I did not grasp the eye faculty up to the mind faculty; I did not grasp the form sphere up to the dharma sphere; I did not grasp the eye element up to the mind element; I did not grasp the form element up to the dharma element; I did not grasp the eye-consciousness element up to the mind-consciousness element; I did not grasp eye contact up to mind contact; I did not grasp the feelings arising conditioned by eye contact up to the feelings arising conditioned by mind contact; I did not grasp the earth element up to the consciousness element; I did not grasp causal conditions up to dominant conditions; I did not grasp the dharmas arising from causes and conditions; I did not grasp ignorance up to old age and death; I did not grasp the Desire Realm, Form Realm, or Formless Realm; I did not grasp wholesome or unwholesome; I did not grasp the determinate, indeterminate, contaminated, or uncontaminated; I did not grasp worldly or supramundane; I did not grasp conditioned or unconditioned; I did not grasp the four foundations of mindfulness up to the eightfold noble path; I did not grasp the four meditative absorptions, the four immeasurables, or the four formless concentrations; I did not grasp the eight liberations up to the ten universal bases; I did not grasp the liberation doors of emptiness, signlessness, and wishlessness; I did not grasp the noble truths of suffering, origin, cessation, and path; I did not grasp generosity pāramitā up to wisdom pāramitā; I did not grasp internal emptiness up to the emptiness of the emptiness of self-nature; I did not grasp suchness up to the inconceivable realm; I did not grasp the stage of pure contemplation up to the stage of the Tathāgata; I did not grasp the stage of supreme joy up to the stage of the Dharma Cloud; I did not grasp all dhāraṇī gateways or all samādhi gateways; I did not grasp the five kinds of eyes or the six supernatural powers; I did not grasp the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; I did not grasp the thirty-two marks and eighty excellent features of a Great Being; I did not grasp the quality of not forgetting or the nature of constant equanimity; I did not grasp all-knowledge, knowledge of the paths, or knowledge of all aspects; I did not grasp the fruit of stream-entry up to Pratyekabuddha enlightenment; I did not grasp all practices of the Great Bodhisattvas; I did not grasp the supreme perfect enlightenment of the Buddhas.
Therefore, Subhūti, when practicing the profound Prajñāpāramitā, from the moment they first arouse the mind until they sit upon the wondrous Bodhi seat, Great Bodhisattvas must fully learn the self-nature of all dharmas. Whoever can fully learn the self-nature of all dharmas can completely purify the great Bodhi path, can perfect all Bodhisattva practices, bring about the accomplishment of sentient beings, adorn and purify Buddha lands, quickly attain supreme perfect enlightenment, turn the wondrous Dharma wheel, use the Dharma of the three vehicles as a means to discipline sentient beings, help them no longer return to cyclic existence in the three realms, and realize completely peaceful Nirvāṇa.
Therefore, Subhūti, Great Bodhisattvas should use the signlessness of emptiness as a means to cultivate and learn the Prajñāpāramitā.
Chapter 76: The Marks of Virtue (1)
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, if all dharmas are like dreams, like echoes, like reflections, like shadows, like mirages, like magical creations, completely unreal, taking emptiness as their nature and having emptiness as their own characteristic, then why can they be designated as wholesome, unwholesome, determinate, indeterminate, contaminated, uncontaminated, worldly, supramundane, conditioned, unconditioned, and so forth, even up to the fruit of stream-entry, the dharma that can realize the fruit of stream-entry, the fruit of once-returning, the dharma that can realize the fruit of once-returning, the fruit of non-returning, the dharma that can realize non-returning, the fruit of arhatship, the dharma that can realize arhatship, Pratyekabuddha enlightenment, the dharma that can realize Pratyekabuddha enlightenment, the stages of the Great Bodhisattvas, the dharma that can realize the stages of the Great Bodhisattvas, the supreme perfect enlightenment of the Buddha, and the dharma that can realize the supreme perfect enlightenment of the Buddha?”
The Buddha said:
“Subhūti, foolish ordinary beings in the world who are ignorant and lacking learning grasp dreams and grasp the person who sees dreams; likewise, up to magical creations, they grasp magical creations and grasp the person who sees magical creations. After grasping, up to grasping magical creations, these foolish and ignorant ordinary beings, through inverted attachment, either create unwholesome actions of body, speech, and mind, or create wholesome actions of body, speech, and mind, or create neutral actions of body, speech, and mind, or create non-meritorious actions of body, speech, and mind, or create meritorious actions of body, speech, and mind, or create extraordinary actions of body, speech, and mind. Because of these actions, they pass through the paths of birth and death, continuously revolving without end.
When practicing the profound Prajñāpāramitā, Great Bodhisattvas use the two kinds of emptiness to contemplate all dharmas. These two kinds of emptiness are: ultimate emptiness and boundless emptiness. Abiding in these two kinds of emptiness, that Great Bodhisattva teaches the true Dharma to sentient beings. He teaches:
‘You should know that form is empty, separated from self and what belongs to self; feeling, perception, formations, and consciousness are empty, separated from self and what belongs to self; the eye faculty is empty, separated from self and what belongs to self; ear, nose, tongue, body, and mind faculties are empty, separated from self and what belongs to self; the form sphere is empty, separated from self and what belongs to self; sound, smell, taste, touch, and dharma spheres are empty, separated from self and what belongs to self; the eye element is empty, separated from self and what belongs to self; ear, nose, tongue, body, and mind elements are empty, separated from self and what belongs to self; the form element is empty, separated from self and what belongs to self; sound, smell, taste, touch, and dharma elements are empty, separated from self and what belongs to self; the eye-consciousness element is empty, separated from self and what belongs to self; ear, nose, tongue, body, and mind-consciousness elements are empty, separated from self and what belongs to self; eye contact is empty, separated from self and what belongs to self; ear, nose, tongue, body, and mind contact are empty, separated from self and what belongs to self; feelings arising conditioned by eye contact are empty, separated from self and what belongs to self; feelings arising conditioned by ear, nose, tongue, body, and mind contact are empty, separated from self and what belongs to self; the earth element is empty, separated from self and what belongs to self; water, fire, wind, space, and consciousness elements are empty, separated from self and what belongs to self; causes and conditions are empty, separated from self and what belongs to self; sequential conditions are empty, separated from self and what belongs to self; objective conditions are empty, separated from self and what belongs to self; dominant conditions are empty, separated from self and what belongs to self; dharmas arising from conditions are empty, separated from self and what belongs to self; ignorance is empty, separated from self and what belongs to self; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death are empty, separated from self and what belongs to self; wholesome dharmas are empty, separated from self and what belongs to self; unwholesome dharmas are empty, separated from self and what belongs to self; determinate dharmas are empty, separated from self and what belongs to self; indeterminate dharmas are empty, separated from self and what belongs to self; contaminated dharmas are empty, separated from self and what belongs to self; uncontaminated dharmas are empty, separated from self and what belongs to self; worldly dharmas are empty, separated from self and what belongs to self; supramundane dharmas are empty, separated from self and what belongs to self; conditioned dharmas are empty, separated from self and what belongs to self; unconditioned dharmas are empty, separated from self and what belongs to self; generosity pāramitā up to wisdom pāramitā are empty, separated from self and what belongs to self; internal emptiness up to the emptiness of the emptiness of self-nature are empty, separated from self and what belongs to self; suchness up to the inconceivable realm are empty, separated from self and what belongs to self; the noble truths of suffering, origin, cessation, and path are empty, separated from self and what belongs to self; the four foundations of mindfulness up to the eightfold noble path are empty, separated from self and what belongs to self; the liberation doors of emptiness, signlessness, and wishlessness are empty, separated from self and what belongs to self; the four meditative absorptions, the four immeasurables, and the four formless concentrations are empty, separated from self and what belongs to self; the eight liberations up to the ten universal bases are empty, separated from self and what belongs to self; the stage of pure contemplation up to the stage of the Tathāgata are empty, separated from self and what belongs to self; the stage of supreme joy up to the stage of the Dharma Cloud are empty, separated from self and what belongs to self; all dhāraṇī gateways and all samādhi gateways are empty, separated from self and what belongs to self; the five kinds of eyes and the six supernatural powers are empty, separated from self and what belongs to self; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are empty, separated from self and what belongs to self; the thirty-two marks and eighty excellent features of a Great Being are empty, separated from self and what belongs to self; the quality of not forgetting and the nature of constant equanimity are empty, separated from self and what belongs to self; all-knowledge, knowledge of the paths, and knowledge of all aspects are empty, separated from self and what belongs to self; the fruit of stream-entry up to Pratyekabuddha enlightenment are empty, separated from self and what belongs to self; all practices of Great Bodhisattvas are empty, separated from self and what belongs to self; the supreme perfect enlightenment of the Buddha is empty, separated from self and what belongs to self.’
He further said:
‘You should know that form, from dreams up to magical creations, completely lacks self-nature; feeling, perception, formations, and consciousness, from dreams up to magical creations, completely lack self-nature; the eye faculty, from dreams up to magical creations, completely lacks self-nature; the ear, nose, tongue, body, and mind faculties, from dreams up to magical creations, completely lack self-nature; the form sphere, from dreams up to magical creations, completely lacks self-nature; sound, smell, taste, touch, and dharma spheres, from dreams up to magical creations, completely lack self-nature; the eye element, from dreams up to magical creations, completely lacks self-nature; ear, nose, tongue, body, and mind elements, from dreams up to magical creations, completely lack self-nature; the form element, from dreams up to magical creations, completely lacks self-nature; sound, smell, taste, touch, and dharma elements, from dreams up to magical creations, completely lack self-nature; the eye-consciousness element, from dreams up to magical creations, completely lacks self-nature; ear, nose, tongue, body, and mind-consciousness elements, from dreams up to magical creations, completely lack self-nature; eye contact, from dreams up to magical creations, completely lacks self-nature; ear, nose, tongue, body, and mind contact, from dreams up to magical creations, completely lack self-nature; feelings arising conditioned by eye contact, from dreams up to magical creations, completely lack self-nature; feelings arising conditioned by ear, nose, tongue, body, and mind contact, from dreams up to magical creations, completely lack self-nature; the earth element, from dreams up to magical creations, completely lacks self-nature; water, fire, wind, space, and consciousness elements, from dreams up to magical creations, completely lack self-nature; causes and conditions, from dreams up to magical creations, completely lack self-nature; sequential conditions, objective conditions, and dominant conditions, from dreams up to magical creations, completely lack self-nature; dharmas arising from causes and conditions, from dreams up to magical creations, completely lack self-nature; ignorance, from dreams up to magical creations, completely lacks self-nature; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and old age and death, from dreams up to magical creations, completely lack self-nature; wholesome dharmas, from dreams up to magical creations, completely lack self-nature; unwholesome dharmas, from dreams up to magical creations, completely lack self-nature; determinate dharmas, from dreams up to magical creations, completely lack self-nature; indeterminate dharmas, from dreams up to magical creations, completely lack self-nature; contaminated dharmas, from dreams up to magical creations, completely lack self-nature; uncontaminated dharmas, from dreams up to magical creations, completely lack self-nature; worldly dharmas, from dreams up to magical creations, completely lack self-nature; supramundane dharmas, from dreams up to magical creations, completely lack self-nature; conditioned dharmas, from dreams up to magical creations, completely lack self-nature; unconditioned dharmas, from dreams up to magical creations, completely lack self-nature; generosity pāramitā up to wisdom pāramitā, from dreams up to magical creations, completely lack self-nature; internal emptiness up to the emptiness of the emptiness of self-nature, from dreams up to magical creations, completely lack self-nature; suchness up to the inconceivable realm, from dreams up to magical creations, completely lack self-nature; the noble truths of suffering, origin, cessation, and path, from dreams up to magical creations, completely lack self-nature; the four foundations of mindfulness up to the eightfold noble path, from dreams up to magical creations, completely lack self-nature; the liberation doors of emptiness, signlessness, and wishlessness, from dreams up to magical creations, completely lack self-nature; the four meditative absorptions, the four immeasurables, and the four formless concentrations, from dreams up to magical creations, completely lack self-nature; the eight liberations, eight bases of mastery, nine successive concentrations, and ten universal bases, from dreams up to magical creations, completely lack self-nature; the stage of pure contemplation up to the stage of the Tathāgata, from dreams up to magical creations, completely lack self-nature; the stage of supreme joy up to the stage of the Dharma Cloud, from dreams up to magical creations, completely lack self-nature; all dhāraṇī gateways and all samādhi gateways, from dreams up to magical creations, completely lack self-nature; the five kinds of eyes and six supernatural powers, from dreams up to magical creations, completely lack self-nature; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, from dreams up to magical creations, completely lack self-nature; the thirty-two marks and eighty excellent features of a Great Being, from dreams up to magical creations, completely lack self-nature; the quality of not forgetting and the nature of constant equanimity, from dreams up to magical creations, completely lack self-nature; all-knowledge, knowledge of the paths, and knowledge of all aspects, from dreams up to magical creations, completely lack self-nature; the fruit of stream-entry up to Pratyekabuddha enlightenment, from dreams up to magical creations, completely lack self-nature; all practices of Great Bodhisattvas, from dreams up to magical creations, completely lack self-nature; the supreme perfect enlightenment of all Buddhas, from dreams up to magical creations, completely lacks self-nature.’
He further said:
‘You should know that within this emptiness there is no form, feeling, perception, formations, or consciousness; there are no eye faculties up to mind faculties; no form spheres up to dharma spheres; no eye elements up to mind elements; no eye contact up to mind contact; no feelings arising conditioned by eye contact up to feelings arising conditioned by mind contact; no earth element up to consciousness element; no causes and conditions up to dominant conditions; no dharmas arising from causes and conditions; no ignorance up to old age and death; no wholesome or unwholesome dharmas; no determinate or indeterminate dharmas; no contaminated or uncontaminated dharmas; no worldly or supramundane dharmas; no conditioned or unconditioned dharmas; no generosity pāramitā up to wisdom pāramitā; no internal emptiness up to the emptiness of the emptiness of self-nature; no suchness up to the inconceivable realm; no noble truths of suffering, origin, cessation, and path; no four foundations of mindfulness up to the eightfold noble path; no liberation doors of emptiness, signlessness, and wishlessness; no four meditative absorptions, four immeasurables, or four formless concentrations; no eight liberations up to ten universal bases; no stage of pure contemplation up to the stage of the Tathāgata; no stage of supreme joy up to the stage of the Dharma Cloud; no dhāraṇī gateways or samādhi gateways; no five kinds of eyes or six supernatural powers; no ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; no thirty-two marks and eighty excellent features of a Great Being; no quality of not forgetting or nature of constant equanimity; no all-knowledge, knowledge of the paths, or knowledge of all aspects; no fruit of stream-entry up to Pratyekabuddha enlightenment; no practices of Great Bodhisattvas; no supreme perfect enlightenment; no dream and one who sees dreams, no echo and one who hears echoes, no reflection and one who sees reflections, no flash of lightning and one who sees lightning, no mirage and one who sees mirages, no illusion and one who sees illusions, no transformation and one who sees transformations.’
He further said:
‘You should know that all these dharmas are completely nonexistent, taking emptiness as their nature. Through false discrimination, you generate the idea that there are aggregates where there are no aggregates, the idea that there are places where there are no places, the idea that there are realms where there are no realms, the idea that there is contact where there is no contact, and the idea that there is reception where there is no reception.
You should know that the nature of all dharmas, such as aggregates, sense bases, and elements, arises through conditions, is produced by inversion, and is held by karmic maturation. Why do you generate the idea of existence in dharmas that are deceptive and do not truly exist?’
At that time, the Bodhisattva, possessing skillful means and great supernatural power, if there are sentient beings who are greedy and miserly, finds ways to rescue and help them abandon greed and miserliness. After those sentient beings have abandoned stinginess and greed, he teaches them to cultivate the generosity pāramitā. Through generosity, sentient beings become wealthy, free, possessing abundant riches and high status. From that position, the Bodhisattva continues using skillful means to rescue them and teaches them to cultivate the morality pāramitā.
Through pure morality, sentient beings are born into fortunate realms and attain noble, free status. From that position, the Bodhisattva continues rescuing them and teaches them to cultivate the patience pāramitā. Through patience, these sentient beings can quickly attain the patience with the non-arising of dharmas. From that position, the Bodhisattva continues using skillful means to rescue them and teaches them to cultivate the diligence pāramitā. Through diligence, until they attain supreme perfect enlightenment, these sentient beings will not regress again from wholesome dharmas. From that position, the Bodhisattva continues finding ways to rescue them and teaches them to cultivate the meditative concentration pāramitā. Through meditative concentration, these sentient beings are born in the Brahma heavens and abide freely in the first meditative absorption. From the first meditative absorption, the Bodhisattva helps them abide in the second meditative absorption. In this gradual way, the Bodhisattva helps them abide up to the Neither Perception nor Non-Perception Realm concentration. From this position, he again finds ways to help them abide in the three vehicles according to their capacities, or helps them abide in the four foundations of mindfulness up to the eightfold noble path; or helps them abide in the three liberation doors; or helps them abide in the eight liberations up to the ten universal bases; or helps them abide in the four noble truths; or helps them abide in the six pāramitās; or helps them abide in internal emptiness up to the emptiness of the emptiness of self-nature; or helps them abide in suchness up to the inconceivable realm; or helps them abide in the stage of supreme joy up to the stage of the Dharma Cloud; or helps them abide in all dhāraṇī gateways and all samādhi gateways; or helps them abide in the five kinds of eyes and six supernatural powers; or helps them abide in the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; or helps them abide in the quality of not forgetting and the nature of constant equanimity; or helps them abide in all-knowledge, knowledge of the paths, and knowledge of all aspects.
This Great Bodhisattva has skillful means. If sentient beings become attached to the conditioned results of generosity, morality, patience, diligence, meditative concentration, wisdom, and other wholesome dharmas, he uses means of comforting and rescuing them to help them abide in the realm of complete Nirvāṇa without remainder. The Great Bodhisattva practicing the profound skillful means of Prajñāpāramitā accomplishes the true dharma that is formless, invisible, unobstructed, uncontaminated, and abides therein. For sentient beings who need the fruit of stream-entry, once-returning, non-returning, arhatship, Pratyekabuddha enlightenment, or supreme perfect enlightenment, he manifests, teaches, encourages, rejoices, and seeks ways to rescue them, enabling them to realize the fruit of stream-entry up to the attainment of supreme perfect enlightenment.
Therefore, Subhūti, Great Bodhisattvas practicing the profound Prajñāpāramitā contemplate the two kinds of emptiness. Although they know that all dharmas are like dreams up to like transformations, without true existence, taking emptiness as their nature and having emptiness as their own characteristic, they are still able to establish wholesome and unwholesome dharmas, and explain extensively, up to enabling the attainment of the supreme perfect enlightenment of the Buddha, without any confusion.”