THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 472
Chapter 77: SKILLFUL ATTAINMENT (2)
Subhūti, how does a Great Bodhisattva truly know the characteristic of formations while practicing Prajñāpāramitā? It is when, while practicing profound Prajñāpāramitā, the Great Bodhisattva truly knows that formations are like a banana tree: peeling away each sheath, no core can be found. This is called the Great Bodhisattva truly knowing the characteristic of formations while practicing profound Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva truly know the arising and ceasing of formations while practicing profound Prajñāpāramitā? While practicing profound Prajñāpāramitā, the Great Bodhisattva truly knows that when formations arise, they come from nowhere; when they cease, they go nowhere. Though they neither come nor go, they accord with arising and ceasing. This is called the Great Bodhisattva truly knowing the arising and ceasing of formations while practicing profound Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva truly know the suchness of formations while practicing profound Prajñāpāramitā? While practicing profound Prajñāpāramitā, the Great Bodhisattva truly knows that the suchness of formations is unborn, unceasing, neither coming nor going, neither defiled nor pure, neither increasing nor decreasing, always abiding in its own nature, free from falsehood and unchanging; therefore it is called suchness. This is called the Great Bodhisattva truly knowing the suchness of formations while practicing profound Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva truly know the characteristic of consciousness while practicing Prajñāpāramitā? While practicing profound Prajñāpāramitā, Great Bodhisattvas clearly know that consciousness is like a magical illusion. It appears through the temporary conjunction of conditions, yet in reality cannot be grasped. It is like a magician and his apprentices conjuring four kinds of troops at a crossroads—elephant troops, cavalry, chariots, and infantry—or manifesting various other forms. Though they seem to exist, they have no true reality. Consciousness is likewise: in truth, it cannot be grasped. This is called the Great Bodhisattva truly knowing the characteristic of consciousness while practicing profound Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva truly know the arising and ceasing of consciousness while practicing profound Prajñāpāramitā? While practicing profound Prajñāpāramitā, the Great Bodhisattva truly knows that when consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. Though it neither comes nor goes, it accords with arising and ceasing. This is called the Great Bodhisattva truly knowing the arising and ceasing of consciousness while practicing profound Prajñāpāramitā.
Subhūti, how does a Great Bodhisattva truly know the suchness of consciousness while practicing profound Prajñāpāramitā? While practicing profound Prajñāpāramitā, the Great Bodhisattva truly knows that the suchness of consciousness is unborn, unceasing, neither coming nor going, neither defiled nor pure, neither increasing nor decreasing, always abiding in its own nature, free from falsehood and unchanging; therefore it is called suchness. This is called the Great Bodhisattva truly knowing the suchness of consciousness while practicing profound Prajñāpāramitā.
Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the aggregates from form through consciousness.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the eye sense-base through the mind sense-base?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the eye sense-base and that the intrinsic nature of the eye sense-base is emptiness, and likewise truly knows the mind sense-base and that its intrinsic nature is emptiness, because the intrinsic nature of the internal sense-bases cannot be grasped. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the eye sense-base through the mind sense-base.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the form sense-base through the dharma sense-base?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the form sense-base and its intrinsic emptiness, and likewise the dharma sense-base and its intrinsic emptiness, because the intrinsic nature of the external sense-bases cannot be grasped. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the form sense-base through the dharma sense-base.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the eye element through the mind element?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the eye element and its intrinsic emptiness, and likewise the mind element and its intrinsic emptiness. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the eye element through the mind element.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the form element through the dharma element?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the form element and its intrinsic emptiness, and likewise the dharma element and its intrinsic emptiness. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the form element through the dharma element.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the eye-consciousness element through the mind-consciousness element?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the eye-consciousness element and its intrinsic emptiness, and likewise the mind-consciousness element and its intrinsic emptiness.
Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the eye-consciousness element through the mind-consciousness element.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn eye-contact through mind-contact?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows eye-contact and its intrinsic emptiness, and likewise mind-contact and its intrinsic emptiness. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn eye-contact through mind-contact.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the feelings that arise dependent upon eye-contact through the feelings that arise dependent upon mind-contact?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the feelings that arise dependent upon eye-contact and their intrinsic emptiness, and likewise the feelings that arise dependent upon mind-contact and their intrinsic emptiness. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the feelings that arise dependent upon eye-contact through the feelings that arise dependent upon mind-contact.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn the earth element through the consciousness element?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows the earth element and its intrinsic emptiness, and likewise the consciousness element and its intrinsic emptiness. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn the earth element through the consciousness element.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn causal conditions through dominant conditions?”
The Buddha said:
“Subhūti, while practicing profound Prajñāpāramitā, a Great Bodhisattva truly knows that causal conditions have the characteristic of a seed, immediately preceding conditions have the characteristic of opening the way, object conditions have the characteristic of apprehending, and dominant conditions have the characteristic of non-obstruction. Their intrinsic nature is originally empty and free from duality. Subhūti, this is how a Great Bodhisattva who is able to learn these three gateways to liberation is also able to learn causal conditions through dominant conditions.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how can a Great Bodhisattva who is able to learn these three gateways to liberation also learn dependent origination?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that all dharmas arising from causes and conditions are unborn, unceasing, neither annihilated nor eternal, neither one nor different, neither coming nor going, free from all conceptual elaboration, and inherently tranquil—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn all conditionally arisen dharmas.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn ignorance up to old age and death?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that ignorance up to old age and death are unborn, unceasing, neither defiled nor pure, originally empty in their own nature, and free from duality—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn ignorance up to old age and death.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn internal emptiness up to the emptiness of the intrinsic nature of emptiness?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that internal emptiness up to the emptiness of the intrinsic nature of emptiness all lack intrinsic nature, are entirely ungraspable, yet can still abide in them—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn internal emptiness up to the emptiness of the intrinsic nature of emptiness.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn suchness up to the inconceivable realm?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that suchness up to the inconceivable realm is free from conceptual elaboration, completely beyond discrimination, yet can still abide in it—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn suchness up to the inconceivable realm.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the Noble Truths of suffering, origin, cessation, and the path?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that suffering has the characteristic of oppression, origin has the characteristic of arising, cessation has the characteristic of quiescence, and the path has the characteristic of transcendence; that their intrinsic nature is emptiness, free from duality, and is the true reality realized by the noble ones. Suffering itself is suchness, and suchness itself is suffering… They are neither two nor different. Only the truly noble ones can know them as they really are. Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the Noble Truths of suffering, origin, cessation, and the path.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the Perfection of Giving up to the Perfection of Wisdom?”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the Perfection of Giving up to the Perfection of Wisdom neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the Perfection of Giving up to the Perfection of Wisdom.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the four meditative absorptions, the four immeasurables, and the four formless absorptions?”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the four meditative absorptions, the four immeasurables, and the four formless absorptions neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the four meditative absorptions, the four immeasurables, and the four formless absorptions.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the four foundations of mindfulness up to the Noble Eightfold Path?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the four foundations of mindfulness up to the Noble Eightfold Path neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the four foundations of mindfulness up to the Noble Eightfold Path.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the eight liberations up to the ten total spheres?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the eight liberations up to the ten total spheres neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the eight liberations up to the ten total spheres.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the Stage of Great Joy up to the Stage of Dharma Cloud?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the Stage of Great Joy up to the Stage of Dharma Cloud neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the Stage of Great Joy up to the Stage of Dharma Cloud.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn all Dhāraṇī gateways and all Samādhi gateways?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that all Dhāraṇī gateways and all Samādhi gateways neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn all Dhāraṇī gateways and all Samādhi gateways.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the five kinds of divine eye and the six supernatural powers?”
The Buddha said:
“Subhūti, when practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the five kinds of vision and the six supernatural powers neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the five kinds of vision and the six supernatural powers.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn the ten powers up to the eighteen unique qualities of a Buddha.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn unfailing mindfulness and the nature of constant equanimity?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that unfailing mindfulness and the nature of constant equanimity neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn unfailing mindfulness and the nature of constant equanimity.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn omniscient wisdom, knowledge of the paths, and knowledge of all aspects?”
The Buddha said:
“Subhūti, when deeply practicing Prajñāpāramitā, if a great Bodhisattva truly knows that omniscient wisdom, knowledge of the paths, and knowledge of all aspects neither increase nor decrease, are neither defiled nor pure, have no intrinsic nature, and are ungraspable, yet can still be cultivated—Subhūti, such a great Bodhisattva is able to learn these three gates of liberation and also learn omniscient wisdom, knowledge of the paths, and knowledge of all aspects.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a great Bodhisattva learn these three gates of liberation and also learn to bring beings to fulfillment and purify the Buddha lands?”
The Buddha said:
“Subhuti, when practicing the profound Perfection of Wisdom (Prajñāpāramitā), if a great Bodhisattva truly knows that bringing beings to fulfillment and purifying Buddha lands are neither increasing nor decreasing, neither defiled nor pure, have no intrinsic nature, and cannot be grasped, yet can still be cultivated, then, Subhuti, that great Bodhisattva is able to learn these three gateways to liberation and is also able to learn how to bring beings to fulfillment and purify Buddha lands.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, how is it that a great Bodhisattva can learn these three gateways to liberation and also learn the immeasurable, boundless other Buddha Dharma teachings?”
The Buddha said:
“Subhuti, when practicing the profound Perfection of Wisdom, if a great Bodhisattva truly knows that the immeasurable and boundless other Buddha Dharma teachings are neither increasing nor decreasing, neither defiled nor pure, have no intrinsic nature, and cannot be grasped, yet can still be cultivated, then, Subhuti, that great Bodhisattva is able to learn these three gateways to liberation and also learn the immeasurable and boundless other Buddha Dharma teachings.”
Then the Venerable Subhuti again addressed the Buddha:
“World-Honored One, when practicing the profound Perfection of Wisdom, if a great Bodhisattva truly knows that all dharmas, such as form… are distinct yet not confused with one another, would this not mean using form up to consciousness to destroy the Dharma realm? Would it not mean using the sense bases from the eye faculty to the mind faculty to destroy the Dharma realm? Would it not mean using the sense objects from visible form to mental objects to destroy the Dharma realm? Would it not mean using the elements from the eye element to the mind element to destroy the Dharma realm? Would it not mean using the elements from the form element to the dharma element to destroy the Dharma realm? Would it not mean using the elements from eye-consciousness to mind-consciousness to destroy the Dharma realm? Would it not mean using eye-contact up to mind-contact to destroy the Dharma realm? Would it not mean using the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact to destroy the Dharma realm? Would it not mean using the earth element up to the consciousness element to destroy the Dharma realm? Would it not mean using causes and conditions up to dominant conditions to destroy the Dharma realm? Would it not mean using all conditionally arisen dharmas to destroy the Dharma realm? Would it not mean using ignorance up to old age and death to destroy the Dharma realm? Would it not mean using internal emptiness up to the emptiness of the intrinsic nature of emptiness to destroy the Dharma realm? Would it not mean using suchness up to the inconceivable realm to destroy the Dharma realm? Would it not mean using the noble truths of suffering, origin, cessation, and the path to destroy the Dharma realm? Would it not mean using generosity pāramitā up to wisdom pāramitā to destroy the Dharma realm? Would it not mean using the four meditative absorptions, the four immeasurables, and the four formless concentrations to destroy the Dharma realm? Would it not mean using the four foundations of mindfulness up to the Noble Eightfold Path to destroy the Dharma realm? Would it not mean using the three gateways to liberation—Emptiness, Signlessness, and Wishlessness—to destroy the Dharma realm? Would it not mean using the eight liberations, the eight masteries, the nine successive absorptions, and the ten total pervasions to destroy the Dharma realm? Would it not mean using the stage of Pure Contemplation up to the stage of the Tathāgata to destroy the Dharma realm? Would it not mean using the stage of Great Joy up to the stage of Dharma Cloud to destroy the Dharma realm? Would it not mean using all dhāraṇī gateways and all samādhi gateways to destroy the Dharma realm? Would it not mean using the five kinds of divine eye and the six supernatural powers to destroy the Dharma realm? Would it not mean using the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha to destroy the Dharma realm? Would it not mean using the thirty-two major marks and eighty minor characteristics of a Great Being to destroy the Dharma realm? Would it not mean using unfailing mindfulness and constant equanimity to destroy the Dharma realm? Would it not mean using omniscient wisdom, knowledge of the paths, and knowledge of all aspects to destroy the Dharma realm? Would it not mean using the fruit of Stream-enterer up to Pratyekabuddha enlightenment to destroy the Dharma realm? Would it not mean using all the practices of great Bodhisattvas to destroy the Dharma realm? Would it not mean using the unsurpassed perfect enlightenment of all Buddhas to destroy the Dharma realm? Would it not mean using omniscient knowledge to destroy the Dharma realm? Why is this so? World-Honored One, because the Dharma is nondual and without distinction.”
The Buddha said:
“Subhuti, if apart from the Dharma realm there were another dharma that could be grasped or spoken of, then that dharma could destroy the Dharma realm. But because apart from the Dharma realm there is no dharma that can be grasped, there is no other dharma that can destroy the Dharma realm. Why is this so? Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas know that apart from the Dharma realm there is no dharma that can be grasped. Having known that there is no dharma apart from the Dharma realm, there is likewise nothing that can be established or taught to others. Therefore, no one can destroy the Dharma realm.
“Therefore, Subhuti, when practicing the profound Perfection of Wisdom, great Bodhisattvas should learn the characteristic of the Dharma realm as nondual, undifferentiated, and indestructible.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva wishes to study the Dharma realm, what should be studied?”
The Buddha said:
“Subhuti, a great Bodhisattva who wishes to study the Dharma realm should study all dharmas. Why is this so? Subhuti, because all dharmas enter into the Dharma realm.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, why is it said that all dharmas enter into the Dharma realm?”
The Buddha said:
“Subhuti, whether a Buddha appears in the world or not, all dharmas are inherently just such as they are and all enter into the Dharma realm, without any distinguishing characteristics. This is not because the Buddha declares it. Why is this so?
“Subhuti, whether wholesome dharmas or unwholesome dharmas, whether morally determinate or morally indeterminate dharmas, whether contaminated or uncontaminated dharmas, whether worldly or supramundane dharmas, whether conditioned or unconditioned dharmas—all such dharmas enter into the signless, unconditioned, empty-natured Dharma realm.
“Therefore, Subhuti, when practicing the profound Perfection of Wisdom, great Bodhisattvas who wish to study the Dharma realm should study all dharmas. To study all dharmas is to study the Dharma realm.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, if all dharmas enter into the nondual, undifferentiated Dharma realm, then why should great Bodhisattvas study the Perfection of Wisdom up to the Perfection of Generosity? Why should they study the first meditation up to the fourth meditation? Why should they study immeasurable loving-kindness up to immeasurable equanimity? Why should they study the concentration of the Sphere of Infinite Space up to the concentration of the Sphere of Neither Perception nor Non-Perception? Why should they study the four foundations of mindfulness up to the Noble Eightfold Path? Why should they study the three gateways to liberation of Emptiness, Signlessness, and Wishlessness? Why should they study the eight liberations up to the ten total pervasions? Why should they study the stage of Great Joy up to the stage of Dharma Cloud? Why should they study all dhāraṇī gateways and all samādhi gateways? Why should they study internal emptiness up to the emptiness of the intrinsic nature of emptiness? Why should they study suchness up to the inconceivable realm? Why should they study the noble truths of suffering, origin, cessation, and the path? Why should they study the five kinds of spiritual vision and the six supernatural powers? Why should they study the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha? Why should they study unfailing mindfulness and constant equanimity? Why should they study omniscient wisdom, knowledge of the paths, and knowledge of all aspects? Why should they perfect the thirty-two major marks and eighty minor characteristics of a Great Being? Why should they perfect birth into the great lineages of Kṣatriyas, Brahmins, householders, and lay devotees? Why should they perfect the heavenly realms from the Four Great Heavenly Kings up to the Heaven of Freely Enjoying Others’ Emanations? Why should they perfect the Brahmā heavens from the Brahmā Retinue up to the Great Fruit Heaven? Why should they perfect the dharmas of the Heaven of Unconscious Beings yet not delight in being born there? Why should they perfect the dharmas of the Pure Abodes yet not delight in being born there? Why should they perfect the dharmas of the heavens from the Sphere of Infinite Space up to the Sphere of Neither Perception nor Non-Perception yet not delight in being born there? Why should they study the first arousing of the aspiration for enlightenment up to the tenth arousing of the aspiration for enlightenment? Why should they study the attainment of the Bodhisattva’s realization of the true nature beyond birth? Why should they study the stages of all Śrāvakas and Pratyekabuddhas without realizing them as their own attainment? Why should they study bringing beings to fulfillment and purifying Buddha lands? Why should they study the dhāraṇīs and unobstructed eloquence? Why should they study the entire Bodhisattva path and the unsurpassed perfect enlightenment of the Buddha? Only after studying in this way and knowing all dharmas and all their characteristics can they attain omniscient wisdom.
“World-Honored One, there are no such distinctions within the Dharma realm. Surely no great Bodhisattvas, because of such distinctions, generate deluded conceptual proliferations where there is no conceptual proliferation. Why is this so? In the true Dharma realm there is absolutely no discriminative reasoning.
“World-Honored One, the Dharma realm is neither form, feeling, perception, formations, nor consciousness, nor is it apart from form, feeling, perception, formations, and consciousness. Form, feeling, perception, formations, and consciousness are precisely the Dharma realm, and the Dharma realm is precisely form, feeling, perception, formations, and consciousness.
“World-Honored One, the Dharma realm is neither the eye sense base up to the mind sense base, nor is it apart from the eye sense base up to the mind sense base. The eye sense base up to the mind sense base are precisely the Dharma realm, and the Dharma realm is precisely the eye sense base up to the mind sense base.
“World-Honored One, the Dharma realm is neither visible form up to mental objects, nor is it apart from visible form up to mental objects. Visible form up to mental objects are precisely the Dharma realm, and the Dharma realm is precisely visible form up to mental objects.
“World-Honored One, the Dharma realm is neither the eye element up to the mind element, nor is it apart from the eye element up to the mind element. The eye element up to the mind element are precisely the Dharma realm, and the Dharma realm is precisely the eye element up to the mind element.
“World-Honored One, the Dharma realm is neither the form element up to the dharma element, nor is it apart from the form element up to the dharma element. The form element up to the dharma element are precisely the Dharma realm, and the Dharma realm is precisely the form element up to the dharma element.
“World-Honored One, the Dharma realm is neither the eye-consciousness element up to the mind-consciousness element, nor is it apart from the eye-consciousness element up to the mind-consciousness element. The eye-consciousness element up to the mind-consciousness element are precisely the Dharma realm, and the Dharma realm is precisely the eye-consciousness element up to the mind-consciousness element.
“World-Honored One, the Dharma realm is neither eye-contact up to mind-contact, nor is it apart from eye-contact up to mind-contact. Eye-contact up to mind-contact are precisely the Dharma realm, and the Dharma realm is precisely eye-contact up to mind-contact.
“World-Honored One, the Dharma realm is neither the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact, nor is it apart from the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact. The feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact are precisely the Dharma realm, and the Dharma realm is precisely the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact.
World-Honored One, the Dharma Realm is neither the earth element up to the consciousness element, nor is it separate from the earth element up to the consciousness element. The earth element up to the consciousness element is the Dharma Realm; the Dharma Realm is the earth element up to the consciousness element.
World-Honored One, the Dharma Realm is neither causes and conditions up to the dominant condition, nor is it separate from causes and conditions up to the dominant condition. Causes and conditions up to the dominant condition are the Dharma Realm; the Dharma Realm is causes and conditions up to the dominant condition.
World-Honored One, the Dharma Realm is neither the phenomena that arise dependently, nor is it separate from the phenomena that arise dependently. The phenomena that arise dependently are the Dharma Realm; the Dharma Realm is the phenomena that arise dependently.
World-Honored One, the Dharma Realm is neither ignorance up to old age and death, nor is it separate from ignorance up to old age and death. Ignorance up to old age and death is the Dharma Realm; the Dharma Realm is ignorance up to old age and death.
World-Honored One, the Dharma Realm is neither the Perfection of Giving (Dāna Pāramitā) up to the Perfection of Wisdom (Prajñā Pāramitā), nor is it separate from the Perfection of Giving up to the Perfection of Wisdom. The Perfection of Giving up to the Perfection of Wisdom is the Dharma Realm; the Dharma Realm is the Perfection of Giving up to the Perfection of Wisdom.
World-Honored One, the Dharma Realm is neither the four meditative absorptions (dhyānas), the four immeasurables, nor the four formless attainments, nor is it separate from the four meditative absorptions, the four immeasurables, and the four formless attainments. The four meditative absorptions, the four immeasurables, and the four formless attainments are the Dharma Realm; the Dharma Realm is the four meditative absorptions, the four immeasurables, and the four formless attainments.
World-Honored One, the Dharma Realm is neither the four foundations of mindfulness up to the Noble Eightfold Path, nor is it separate from the four foundations of mindfulness up to the Noble Eightfold Path. The four foundations of mindfulness up to the Noble Eightfold Path are the Dharma Realm; the Dharma Realm is the four foundations of mindfulness up to the Noble Eightfold Path.
World-Honored One, the Dharma Realm is neither the liberations through Emptiness, Signlessness, and Wishlessness, nor is it separate from the liberations through Emptiness, Signlessness, and Wishlessness. The liberations through Emptiness, Signlessness, and Wishlessness are the Dharma Realm; the Dharma Realm is the liberations through Emptiness, Signlessness, and Wishlessness.
World-Honored One, the Dharma Realm is neither the internal emptiness up to the emptiness of the intrinsic nature of emptiness, nor is it separate from the internal emptiness up to the emptiness of the intrinsic nature of emptiness. The internal emptiness up to the emptiness of the intrinsic nature of emptiness is the Dharma Realm; the Dharma Realm is the internal emptiness up to the emptiness of the intrinsic nature of emptiness.
World-Honored One, the Dharma Realm is neither the Noble Truths of suffering, origin, cessation, and the path, nor is it separate from the Noble Truths of suffering, origin, cessation, and the path. The Noble Truths of suffering, origin, cessation, and the path are the Dharma Realm; the Dharma Realm is the Noble Truths of suffering, origin, cessation, and the path.
World-Honored One, the Dharma Realm is neither the eight liberations up to the ten totality meditations, nor is it separate from the eight liberations up to the ten totality meditations. The eight liberations up to the ten totality meditations are the Dharma Realm; the Dharma Realm is the eight liberations up to the ten totality meditations.
World-Honored One, the Dharma Realm is neither the stage of Pure Contemplation up to the stage of the Tathāgata, nor is it separate from the stage of Pure Contemplation up to the stage of the Tathāgata. The stage of Pure Contemplation up to the stage of the Tathāgata is the Dharma Realm; the Dharma Realm is the stage of Pure Contemplation up to the stage of the Tathāgata.
World-Honored One, the Dharma Realm is neither the stage of Great Joy up to the stage of the Dharma Cloud, nor is it separate from the stage of Great Joy up to the stage of the Dharma Cloud. The stage of Great Joy up to the stage of the Dharma Cloud is the Dharma Realm; the Dharma Realm is the stage of Great Joy up to the stage of the Dharma Cloud.
World-Honored One, the Dharma Realm is neither all Dhāraṇī gateways nor all Samādhi gateways, nor is it separate from all Dhāraṇī gateways and all Samādhi gateways. All Dhāraṇī gateways and all Samādhi gateways are the Dharma Realm; the Dharma Realm is all Dhāraṇī gateways and all Samādhi gateways.
World-Honored One, the Dharma Realm is neither the five kinds of vision nor the six supernatural powers, nor is it separate from the five kinds of vision and the six supernatural powers. The five kinds of vision and the six supernatural powers are the Dharma Realm; the Dharma Realm is the five kinds of vision and the six supernatural powers.
World-Honored One, the Dharma Realm is neither the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, nor is it separate from the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are the Dharma Realm; the Dharma Realm is the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.
World-Honored One, the Dharma Realm is neither the quality of never forgetting nor the nature of constant equanimity, nor is it separate from the quality of never forgetting and the nature of constant equanimity. The quality of never forgetting and the nature of constant equanimity are the Dharma Realm; the Dharma Realm is the quality of never forgetting and the nature of constant equanimity.
World-Honored One, the Dharma Realm is neither the Knowledge of All, the Knowledge of the Path, nor the Knowledge of All Aspects, nor is it separate from the Knowledge of All, the Knowledge of the Path, and the Knowledge of All Aspects. The Knowledge of All, the Knowledge of the Path, and the Knowledge of All Aspects are the Dharma Realm; the Dharma Realm is the Knowledge of All, the Knowledge of the Path, and the Knowledge of All Aspects.
World-Honored One, the Dharma Realm is neither the thirty-two major marks nor the eighty minor characteristics of a Great Being, nor is it separate from the thirty-two major marks and the eighty minor characteristics of a Great Being. The thirty-two major marks and the eighty minor characteristics of a Great Being are the Dharma Realm; the Dharma Realm is the thirty-two major marks and the eighty minor characteristics of a Great Being.
World-Honored One, the Dharma Realm is neither the fruit of Stream-Entry up to Pratyekabuddha Enlightenment, nor is it separate from the fruit of Stream-Entry up to Pratyekabuddha Enlightenment. The fruit of Stream-Entry up to Pratyekabuddha Enlightenment is the Dharma Realm; the Dharma Realm is the fruit of Stream-Entry up to Pratyekabuddha Enlightenment.
World-Honored One, the Dharma Realm is neither all the practices of the Great Bodhisattvas nor the unsurpassed enlightenment of all Buddhas, nor is it separate from all the practices of the Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas. All the practices of the Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas are the Dharma Realm; the Dharma Realm is all the practices of the Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas.
World-Honored One, the Dharma Realm is neither wholesome dharmas nor unwholesome dharmas, nor is it separate from wholesome dharmas and unwholesome dharmas. Wholesome dharmas and unwholesome dharmas are the Dharma Realm; the Dharma Realm is wholesome dharmas and unwholesome dharmas.
World-Honored One, the Dharma Realm is neither determinate nor indeterminate dharmas, nor is it separate from determinate and indeterminate dharmas. Determinate and indeterminate dharmas are the Dharma Realm; the Dharma Realm is determinate and indeterminate dharmas.
World-Honored One, the Dharma Realm is neither contaminated nor uncontaminated dharmas, nor is it separate from contaminated and uncontaminated dharmas. Contaminated and uncontaminated dharmas are the Dharma Realm; the Dharma Realm is contaminated and uncontaminated dharmas.
World-Honored One, the Dharma Realm is neither worldly nor supramundane dharmas, nor is it separate from worldly and supramundane dharmas. Worldly and supramundane dharmas are the Dharma Realm; the Dharma Realm is worldly and supramundane dharmas.
World-Honored One, the Dharma Realm is neither conditioned nor unconditioned dharmas, nor is it separate from conditioned and unconditioned dharmas. Conditioned and unconditioned dharmas are the Dharma Realm; the Dharma Realm is conditioned and unconditioned dharmas.
The Buddha said:
“Subhūti, so it is, so it is, exactly as you have said! Within the true Dharma Realm there are no discriminations or conceptual fabrications whatsoever. The Dharma Realm is neither form, feeling, perception, formations, nor consciousness, nor is it separate from form, feeling, perception, formations, and consciousness. The Dharma Realm is form, feeling, perception, formations, and consciousness. Form, feeling, perception, formations, and consciousness are the Dharma Realm. Likewise, up to the point that the Dharma Realm is neither conditioned nor unconditioned dharmas, nor separate from conditioned and unconditioned dharmas. The Dharma Realm is conditioned and unconditioned dharmas. Conditioned and unconditioned dharmas are the Dharma Realm.
Furthermore, Subhūti, when practicing the profound Prajñā Pāramitā, if any Great Bodhisattva sees any dharma apart from the Dharma Realm, then that is not correctly directed toward the unsurpassed enlightenment he seeks. Therefore, Subhūti, when practicing the profound Prajñā Pāramitā, Great Bodhisattvas do not see any dharma separate from the true Dharma Realm.
Subhūti, you should know that when practicing the profound Prajñā Pāramitā, Great Bodhisattvas know that all dharmas are precisely the true Dharma Realm. Yet, through skillful means, regarding the dharmas that are without names or characteristics, for the sake of sentient beings they provisionally employ names and characteristics, saying: This is form, feeling, perception, formations, and consciousness; this is the eye-base up to the mind-base; this is the visible-form base up to the dharma-base; this is the eye element up to the mind element; this is the visible-form element up to the dharma element; this is the eye-consciousness element up to the mind-consciousness element; this is eye-contact up to mind-contact; these are the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact; this is the earth element up to the consciousness element; these are causes and conditions up to the dominant condition; these are dependently arisen dharmas; this is ignorance up to old age and death; these are wholesome and unwholesome dharmas; these are determinate and indeterminate dharmas; these are contaminated and uncontaminated dharmas; these are worldly and supramundane dharmas; these are conditioned and unconditioned dharmas; this is the Perfection of Giving up to the Perfection of Wisdom; these are the four meditative absorptions, the four immeasurables, and the four formless attainments; these are the four foundations of mindfulness up to the Noble Eightfold Path; these are the three gateways of liberation—Emptiness, Signlessness, and Wishlessness; this is internal emptiness up to the emptiness of the intrinsic nature of emptiness; this is suchness up to the inconceivable realm; these are the Noble Truths of suffering, origin, cessation, and the path; these are the eight liberations up to the ten totality meditations; this is the stage of Pure Contemplation up to the stage of the Tathāgata; this is the stage of Great Joy up to the stage of the Dharma Cloud; these are all Dhāraṇī gateways and all Samādhi gateways; these are the five kinds of vision and the six supernatural powers; these are the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; this is the quality of never forgetting and the nature of constant equanimity; this is the Knowledge of All, the Knowledge of the Path, and the Knowledge of All Aspects; these are the thirty-two major marks and the eighty minor characteristics of a Great Being; this is the fruit of Stream-Entry up to Pratyekabuddha Enlightenment; these are all the practices of the Great Bodhisattvas; this is the unsurpassed enlightenment of all Buddhas.
It is like a skilled magician or his disciples who, before a crowd, take an object and transform it into various forms and appearances: sometimes transforming it into men and women, old and young; sometimes into birds and beasts, elephants, horses, buffaloes, goats, camels, donkeys, chickens, and so on; sometimes into cities, towns, villages, gardens, ponds, beautifully adorned in every delightful way; sometimes into clothing, food and drink, houses, beds, flowers, incense, garlands, all kinds of precious jewels, wealth, grain, and storehouses; sometimes into countless kinds of music and dancing girls, bringing joy and pleasure to innumerable people; sometimes manifesting various forms to lead them to practice generosity, or teaching them morality, patience, diligence, meditation, or wisdom; or again appearing to be born among the great Kṣatriya families down to householders; or transforming into mountains, oceans, Mount Sumeru, and the encircling mountains; or appearing as beings born in the Heaven of the Four Great Kings up to the Heaven of Those Who Delight in the Creations of Others; or appearing in the Brahmā heavens up to the Highest Heaven; or appearing in the Heaven of Infinite Space up to the Heaven of Neither Perception nor Non-Perception; or appearing as Stream-Enterers, Once-Returners, Non-Returners, Arhats, or Pratyekabuddhas; or again appearing as Great Bodhisattvas, from the moment they first generate the aspiration and practice the Perfection of Giving up to the Perfection of Wisdom, cultivating the four meditative absorptions, the four immeasurables, the four formless attainments, the four foundations of mindfulness up to the Noble Eightfold Path, and the gateways of liberation through Emptiness, Signlessness, and Wishlessness; or abiding in internal emptiness up to the emptiness of the intrinsic nature of emptiness, learning to abide in suchness up to the inconceivable realm, learning to abide in the Noble Truths of suffering, origin, cessation, and the path, entering the Bodhisattva’s Right Nature Beyond Birth, cultivating the stages from Great Joy to Dharma Cloud, developing various supreme supernatural powers, emitting great light to illuminate the worlds, bringing beings to maturity, purifying Buddha-lands, mastering all meditative absorptions, liberations, samādhis, higher knowledges, Dhāraṇīs, and Samādhis, and cultivating all the Buddha’s virtues; or again transforming into the form of a Tathāgata, complete with the thirty-two major marks and eighty minor characteristics, perfectly adorned, possessing the ten powers, the four fearlessnesses, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the quality of never forgetting, the nature of constant equanimity, the Knowledge of All, the Knowledge of the Path, the Knowledge of All Aspects, and immeasurable, boundless, inconceivable supreme virtues.
Subhūti, in order to deceive others, the magician and his disciples display such magical illusions before the people.
After witnessing these displays, the ignorant men, women, old, and young among the audience are astonished and exclaim: “How marvelous! This person is truly skillful. He can accomplish such extraordinary feats, even creating the body of a Tathāgata, adorned with the auspicious marks and complete in every virtue, causing everyone to delight in his abilities.”
After seeing these displays, the wise among them think: “How wondrous are this person’s magical powers that he can manifest such things. Yet in all of this there is nothing real that can be grasped. Nevertheless, it causes foolish people to become deluded, to delight in it, imagining reality where there is none.”
Only the wise fully understand that all these things are empty. Therefore, although they see and hear them, they do not become attached.