MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 478
Chapter 83: NON-ACTION
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, if all dharmas take emptiness as their own nature, then emptiness was not created by a Buddha, not created by a Pratyekabuddha, not created by a Bodhisattva, not created by a Śrāvaka, nor created by those abiding in the fruits or paths of practice. Then why are different dharmas designated? Why is it said: ‘This is hell; this is the animal realm; this is the hungry ghost realm; this is a human being; this is the Heaven of the Four Great Kings, up to the Heaven of Free Transformation of Others’ Emanations; this is the Brahmā Assembly Heaven, up to the Ultimate Form Heaven; this is the Infinite Space Realm, up to the Neither-Perception-Nor-Non-Perception Realm; this is Stream-Enterer, this is Once-Returner, this is Non-Returner, this is Arhat, this is Pratyekabuddha, this is Bodhisattva, this is Tathāgata.’
‘Because of such karma, one is born in hell; because of such karma, one is born among animals; because of such karma, one is born among hungry ghosts; because of such karma, one is born as a human; because of such karma, one is born among the Four Great Kings up to the Heaven of Free Transformation of Others’ Emanations; because of such karma, one is born in the Brahmā Assembly Heaven up to the Ultimate Form Heaven; because of such karma, one is born in the Infinite Space Realm up to the Neither-Perception-Nor-Non-Perception Realm; because of such dharma, there are Stream-Enterers, Once-Returners, and Non-Returners; because of such dharma, there are Arhats; because of such dharma, there are Pratyekabuddhas; because of such dharma, there are Bodhisattvas; because of such dharma, there are Tathāgatas.’
World-Honored One, the dharma of emptiness definitely has no function. Then why is it said: ‘Because of such karma one is born in hell; because of such karma one is born among animals; because of such karma one is born among hungry ghosts; because of such karma one is born among humans; because of such karma one is born among the Four Great Kings up to the Heaven of Free Transformation of Others’ Emanations; because of such karma one is born in the Brahmā Assembly Heaven up to the Ultimate Form Heaven; because of such karma one is born in the Infinite Space Realm up to the Neither-Perception-Nor-Non-Perception Realm; because of such dharma one attains the fruit of Stream-Enterer; because of such dharma one attains the fruit of Once-Returner; because of such dharma one attains the fruit of Non-Returner; because of such dharma one attains the fruit of Arhatship; because of such dharma one attains Pratyekabuddha Bodhi; because of such dharma one attains the Bodhisattva stage and practices the Bodhisattva path; because of such dharma one attains the wisdom of all aspects called the Buddha, the World-Honored One, enabling sentient beings to become liberated from birth and death’?”
The Buddha said:
“Subhūti, it is so, it is so! According to what you have asked, within the dharma of emptiness it cannot be said that dharmas have differences. It has no karma, no result, and no function. It is only because ordinary foolish beings do not understand the noble Dharma and Vinaya, do not know as it truly is that all dharmas take emptiness as their nature; because of ignorance and inversion, they create various bodily, verbal, and mental karmas, and according to those different karmas they experience different kinds of bodies. Based on the different categories of those bodies, designations are established as hell, hungry ghosts, animals, humans, or heavens up to the Neither-Perception-Nor-Non-Perception Realm.
In order to rescue ordinary foolish beings who are deluded and inverted and who endure such suffering, distinctions and stages of the noble Dharma and Vinaya are established. Based on these stages, Stream-Enterer through Pratyekabuddha, Bodhisattva, and Tathāgata are designated. Yet all dharmas take emptiness as their own nature. Within the dharma of emptiness there truly are no different dharmas, no karma, no result, and no function, because the dharma of emptiness is always emptiness.
Furthermore, Subhūti, as you have said: if the dharma of emptiness certainly has no function, then why is it said that by such dharma one attains the fruit of Stream-Enterer, and fully explained up to attaining the wisdom of all aspects called the Buddha, the World-Honored One, causing sentient beings to be liberated from birth and death? What do you think? Are the paths that should be cultivated emptiness? Are the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha Bodhi, the Bodhisattva path, and the wisdom of all aspects emptiness?”
Subhūti replied:
“World-Honored One, it is so, it is so! The paths that should be cultivated, and fully explained up to the wisdom of all aspects, are all emptiness.”
The Buddha said:
“Subhūti, what do you think? Can the dharma of emptiness attain the dharma of emptiness?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, emptiness and the path are all dharmas that are neither associated nor disassociated, without form, unseen, and without opposition; all are one, and this is called the characteristic of emptiness. Ordinary foolish and deluded beings, regarding the dharmas without characteristics, imagine that there are dharmas, and therefore cling to the five aggregates. Within impermanence, they imagine permanence; within suffering, they imagine happiness; within non-self, they imagine a self; within impurity, they imagine purity; regarding dharmas of emptiness, they cling to inherent existence.
Therefore, the great Bodhisattvas practice the profound Prajñāpāramitā. Using skillful means, they rescue sentient beings, causing them to be separated from inverted and false discriminations. Using skillful means, they abide in the dharma without characteristics and encourage them to diligently cultivate practice, so that they may be liberated from birth and death and realize the ultimate Nirvāṇa of permanence and bliss.”
Venerable Subhūti said:
“World-Honored One, if the attachments of foolish ordinary beings were real and not false, then would their attachments create various karmas, and therefore cause them to sink into the various destinies and be unable to escape the suffering of birth and death?”
The Buddha said:
“Subhūti, could the attachments of foolish ordinary beings, even as small as the tip of a hair, be said to be real and not false? After they cling to them, they create karmas, and therefore sink into various destinies and cannot escape the suffering of birth and death; this is only because they are false, inverted, and attached. For your sake, I shall now explain this clearly with examples, and through this you will easily understand the meaning. Those who possess wisdom, through the meanings expressed in these examples, can give rise to faith and understanding.
Subhūti, what do you think? In a dream, a person sees himself enjoying the pleasures of the five desires. In such a dream, is there even the slightest real thing that can cause that person to enjoy sensual pleasures?”
Subhūti replied:
“The person seen in the dream does not even truly exist; how could there be any real thing that allows that person to enjoy the five desires?”
The Buddha said:
“Subhūti, what do you think? Are all dharmas, whether wholesome or unwholesome, determinate or indeterminate, contaminated or uncontaminated, worldly or transcendent, conditioned or unconditioned, things that are seen like things in a dream?”
Subhūti replied:
“World-Honored One, there is certainly no dharma, whether wholesome or evil, determinate or indeterminate, contaminated or uncontaminated, worldly or transcendent, conditioned or unconditioned, that is not like things seen in a dream.”
The Buddha said:
“Subhūti, what do you think? In a dream, is there truly the matter of transmigration through birth and death among the various destinies?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, what do you think? In a dream, is there true cultivation of the path, and based on cultivating that path, is there separation from defilements and attainment of purity?”
Subhūti replied:
“No, World-Honored One. Why? Because all dharmas seen in a dream are not real; there is neither one who establishes them nor a dharma that is established. If even cultivation of the path does not exist, how could one rely on cultivating the path to separate from defilements and attain purity?”
The Buddha said:
“Subhūti, what do you think? Are the images appearing in a clear mirror real? Can one create karma based on them, and according to the karma created fall into hell, fall among animals, fall among hungry ghosts, or be born among humans or in the heavens and experience suffering and pleasure?”
Subhūti replied:
“World-Honored One, the images seen in a clear mirror are all unreal things, merely deceiving foolish children. How could one create various karmas based on them, and according to the karma created either fall into evil realms or be born among humans or in heaven and experience suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Do the images have true cultivation of the path, and based on cultivating that path, do they separate from defilements and attain purity?”
Subhūti replied:
“World-Honored One, the images in a clear mirror are not real. There is no one who establishes them and no dharma that is established. If cultivation of the path does not even exist, how could one rely on cultivating the path to separate from defilements and attain purity?”
The Buddha said:
“Subhūti, what do you think? Are echoes in mountain caves real things? Can one rely on them to create karma, and due to the karma created fall into hell, fall among animals, fall among hungry ghosts, or be born among humans or in the heavens and experience suffering and pleasure?”
Subhūti replied:
“World-Honored One, echoes in mountain caves are all unreal things; they merely deceive foolish children. How could one enter into them to create various karmas, and then due to the karma created fall into evil paths, or be born among humans or in heaven and experience suffering and pleasure?”
The Buddha said:
“Subhūti, what do you think? Do echoes have true cultivation of the path, and according to cultivating the path, do they separate from defilements and attain purity?”
Venerable Subhūti said:
World-Honored One, no! Why? Because the echo in a mountain cave is something unreal. Can one rely on it to create karma, and then, because of the karma created, be born in hell or be born in the heavenly realms to experience suffering and pleasure?
Venerable Subhūti said:
World-Honored One, the water appearing in a mirage is something unreal; it merely deceives foolish children. How could one rely on it to create various karmas, and because of the karma created, fall into the evil destinies or be born among humans or gods and experience various sufferings and pleasures?
The Buddha said:
Subhūti, what do you think? Does the water appearing in a mirage possess a true path of cultivation, and by relying on that path of cultivation can one leave defilements and attain purity?
Venerable Subhūti said:
World-Honored One, no! Why? Because the water appearing in a mirage is entirely unreal; it is neither created by a person nor a created phenomenon. If even the path of cultivation does not exist, how could one rely on that path of cultivation to leave defilements and attain purity?
The Buddha said:
Subhūti, what do you think? Are the forms appearing in reflected light real things, such that one can rely on them to create various karmas, and because of those karmas be born in hell, or among animals, or among hungry ghosts, or among humans, or in the heavens to experience suffering and pleasure?
Venerable Subhūti said:
World-Honored One, the forms appearing in reflected light are entirely unreal; they merely deceive foolish children. How could one rely on them to create various karmas, and because of the karma created fall into the evil destinies, or be born among humans and gods and experience suffering and pleasure?
The Buddha said:
Subhūti, what do you think? Do the forms appearing in reflected light possess a true path of cultivation, and by relying on that path of cultivation can one leave defilements and attain purity?
Venerable Subhūti said:
World-Honored One, no! Why? Because the forms appearing in reflected light are entirely unreal; they are neither created by a person nor created phenomena. If even the path of cultivation does not exist, how could one rely on that path of cultivation to leave defilements and attain purity?
The Buddha said:
Subhūti, what do you think? A magician uses magic to create the four kinds of powerful armies: elephants, horses, chariots, and infantry; or magically transforms them into oxen, goats, men, women, and extremely wondrous things. Are all these magical appearances real things, such that one may rely on them to create karma, and because of the karma created fall into hell, or among animals, or among hungry ghosts, or be born among humans, or be born in the heavens and experience suffering and pleasure?
Venerable Subhūti said:
World-Honored One, all appearances of horses, elephants, and so forth created by magic are unreal; they merely deceive foolish children. How could one rely on them to create various karmas, and because of the karma created fall into the evil destinies, or be born among humans and gods and experience suffering and pleasure?
The Buddha said:
Subhūti, what do you think? Do magical creations possess a true path of cultivation, and by relying on that path of cultivation can one leave defilements and attain purity?
Venerable Subhūti said:
World-Honored One, no. Why? Because all magically created elephants, horses, and so forth are unreal; they are neither created by a person nor created phenomena. If even the path of cultivation does not exist, how could one rely on that path of cultivation to leave defilements and attain purity?
The Buddha said:
Subhūti, what do you think? A person who possesses the ability of transformation creates a transformed body. Is that transformed body a real thing, such that one can rely on it to create karma, and because of the karma created fall into hell, or among animals, or among hungry ghosts, or be born among humans, or be born in the heavens and experience suffering and pleasure?
Venerable Subhūti said:
World-Honored One, all transformed bodies are unreal. How then could one rely on them to create various karmas, and because of the karma created either fall into the evil destinies or be born among humans and gods to experience suffering and pleasure?
The Buddha said:
Subhūti, what do you think? Does a transformed body possess a true path of cultivation, and by relying on that path of cultivation can one leave defilements and attain purity?
Venerable Subhūti said:
World-Honored One, no. Why? Because all transformed bodies are unreal; they are neither created by a person nor created phenomena. If even the path of cultivation does not exist, how could one rely on the path of cultivation to leave defilements and attain purity?
The Buddha said:
Subhūti, what do you think? Are the various things appearing in the city of the Gandharvas real things, such that one can rely on them to create karma, and because of the karma created fall into hell, or among animals, or among hungry ghosts, or be born among humans, or be born in the heavens to experience suffering and pleasure?
Venerable Subhūti said:
World-Honored One, the various things appearing in the city of the Gandharvas are all unreal. How then could one rely on them to create various karmas, and then because of the karma created fall into the evil destinies or be born in the heavens to experience suffering and pleasure?
The Buddha said:
Subhūti, what do you think? Do the various things appearing in the city of the Gandharvas possess a true path of cultivation, and by relying on that path of cultivation can one leave defilements and attain purity?
Venerable Subhūti said:
World-Honored One, no. Why? Because the things appearing in the city of the Gandharvas are all unreal; they are neither created by a person nor created phenomena. If even the path of cultivation does not exist, how could one rely on the path of cultivation to leave defilements and attain purity?
The Buddha said:
Subhūti, what do you think? In all the examples mentioned above, are there truly defilements and purity?
Venerable Subhūti said:
World-Honored One, in all the examples mentioned above, there are absolutely no real defilements or purity.
The Buddha said:
Subhūti, if defilements and purity truly do not exist, then defilements and purity are also not truly existent. Why? Because sentient beings, by clinging to the self and what belongs to the self, engage in false conceptual discrimination, and thus it is said that there are defilements and purity. Therefore, it is said that there is purity and there is defilement. They are spoken of without truly seeing them as they are. If someone truly sees, they know there are no defilements and no purity. Thus, there are also no truly existent defilements or purity that can be attained, because all phenomena are completely not so.
Chapter 84: TRUE EXPLANATION
At that time, the Venerable Subhūti addressed the Buddha:
Venerable World-Honored One, the person who sees truly is neither defiled nor purified, and the person who sees falsely is also neither defiled nor purified. Why? Because all dharmas are without ownership.
Venerable World-Honored One, the person who speaks truthfully is neither defiled nor purified, and the person who speaks falsely is also neither defiled nor purified. Why? Because all dharmas have no inherent nature.
Venerable World-Honored One, dharmas without inherent nature are neither defiled nor purified; dharmas with inherent nature are also neither defiled nor purified. Dharmas with inherent nature and without inherent nature are likewise neither defiled nor purified. Why? Because all dharmas take emptiness as their inherent nature.
Venerable World-Honored One, the one who sees truly and the one who speaks truly are both undefiled and unpurified. The one who does not see truly and the one who does not speak truly are also undefiled and unpurified. Then why does the World-Honored One sometimes say that there are purified dharmas?
The Buddha taught:
“Subhuti, I say that the equality-nature of all dharmas is the purified Dharma.”
The venerable Subhuti continued:
“Venerable World-Honored One, what is the equality-nature of all dharmas?”
The Buddha taught:
“Subhuti, such things as the true nature of dharmas, the Dharma realm, the nature of dharma, the non-delusive nature, the unchanging nature, the equality-nature, the nature free from arising, the Dharma of certainty, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm. Whether a Buddha appears in the world or does not appear in the world, their nature and characteristics remain permanently abiding. Therefore, it is called the equality-nature of all dharmas. This equality-nature is called the purified Dharma. This is spoken of as purity based on conventional truth, not based on ultimate truth. Why? Because within ultimate truth there is no longer discrimination, no longer conceptual elaboration; all names and verbal expressions are cut off from the path.”
The venerable Subhuti said:
“Venerable World-Honored One, if all dharmas are like dreams, like images in a mirror, like echoes, mirages, shadows, magical creations, and cities of Gandharvas, then although they appear as if truly existent, they do not truly exist. Why then do the great Bodhisattvas rely upon these nonexistent dharmas to arouse the aspiration toward unsurpassed perfect enlightenment? And then make vows saying:
‘I must perfect the perfection of generosity up to the perfection of wisdom. I will perfect the supreme perfections of miraculous powers. I will perfect the perfections of skillful means, the power of vows, and wondrous wisdom. I will perfect the four meditative absorptions, the four immeasurables, and the four formless concentrations. I will perfect the four foundations of mindfulness up to the eightfold noble path. I will perfect the liberations of emptiness, signlessness, and wishlessness. I will perfect the eight liberations up to the ten total spheres. I will perfect inner emptiness up to the emptiness of the emptiness of inherent nature. I will perfect suchness up to the inconceivable realm. I will perfect the noble truths of suffering, origin, cessation, and path. I will perfect the stages from Joyful Ground up to Dharma Cloud Ground. I will perfect all dharani gateways and all samadhi gateways. I will perfect the five kinds of eyes and the six supernatural powers. I will perfect the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha. I will perfect the quality of never forgetting and the nature of always equanimity. I will perfect the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects. I will perfect the thirty-two marks and eighty excellent characteristics of a Great Being. I will emit immeasurable light illuminating infinite worlds throughout the ten directions. I will emit wondrous sounds throughout infinite worlds in the ten directions. According to the different understandings determined by the minds and mental factors of sentient beings, I will teach them various Dharma teachings so that they may attain benefit and happiness.’
The Buddha said:
“Subhuti, what do you think? Are the dharmas you have described not like dreams, images, echoes, mirages, shadows, magical creations, and cities of Gandharvas?”
Subhuti replied:
“Venerable World-Honored One, indeed so, indeed so! Venerable World-Honored One, all dharmas from dreams up to cities of Gandharvas are unreal. Therefore, when great Bodhisattvas practice the profound perfection of wisdom, they constantly make great vows, saying: ‘I will perfect all virtues in order to benefit and bring happiness to immeasurable sentient beings.’
Venerable World-Honored One, things seen in dreams, extending broadly up to things appearing in cities of Gandharvas, when one practices the perfection of generosity up to the perfection of wisdom, do not truly exist. How then can they be perfected, since all other dharmas are likewise nonexistent?
Venerable World-Honored One, things seen in dreams, extending broadly up to things appearing in cities of Gandharvas, when one practices the thirty-two marks and eighty excellent characteristics of a Great Being, do not truly exist. How then can they be perfected, since all other dharmas are likewise nonexistent?
Venerable World-Honored One, things seen in dreams, extending broadly up to things appearing in cities of Gandharvas, when one accomplishes all the works of one’s vows, do not truly exist, since all other dharmas are likewise nonexistent.”
The Buddha taught:
“Subhuti, indeed so, indeed so, just as you have said! If a nonexistent dharma practices the perfection of generosity up to the perfection of wisdom, how can it be perfected? Likewise, up to a nonexistent dharma practicing the thirty-two marks and eighty excellent characteristics, how can it be perfected? A nonexistent dharma cannot accomplish the works that have been vowed. Because dharmas are nonexistent, one cannot realize unsurpassed perfect enlightenment.
Furthermore, Subhuti, generosity, pure discipline, patience, diligence, meditative concentration, wisdom perfection, and the immeasurable and boundless wholesome dharmas are also nonexistent, so they cannot realize unsurpassed perfect enlightenment.
Subhuti, you should know that all such dharmas are created through thought. Dharmas created through thought cannot attain the wisdom of omniscience.
Furthermore, Subhuti, in this way, regarding the path of Bodhi, although dharmas can arise, their result has no function of support. Because these dharmas neither arise nor emerge, and have no true characteristics. When great Bodhisattvas practice the profound perfection of wisdom, from the moment they first generate the aspiration, they possess many wholesome activities of body, speech, and mind. That is, they know how to cultivate generosity, pure discipline, patience, diligence, meditative concentration, and wisdom perfection; and likewise cultivate the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects. Therefore, they know that all things, like dreams, images in mirrors, mirages, shadows, magical creations, and cities of Gandharvas, do not truly exist.
Furthermore, Subhuti, although such dharmas do not truly exist, if they are not perfected, then they certainly cannot bring about the accomplishment of sentient beings, purify Buddha lands, or attain unsurpassed perfect enlightenment. That is, if great Bodhisattvas do not perfect generosity, pure discipline, patience, diligence, meditative concentration, wisdom perfection, up to the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects, they certainly cannot bring about the accomplishment of sentient beings, purify Buddha lands, or attain unsurpassed perfect enlightenment.
Furthermore, Subhuti, when great Bodhisattvas cultivate the profound perfection of wisdom, they truly know that all wholesome dharmas they cultivate are like dreams up to cities of Gandharvas. That is, if they cultivate generosity, pure discipline, patience, diligence, meditative concentration, and wisdom perfection, they truly know these are like dreams up to cities of Gandharvas. Likewise, if they cultivate up to the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects, they also truly know these are like dreams up to cities of Gandharvas. If they bring about the accomplishment of sentient beings and purify Buddha lands, then regarding unsurpassed perfect enlightenment they also truly know it is like dreams up to cities of Gandharvas. They also truly know the different mental activities of sentient beings are like dreams up to cities of Gandharvas.
Furthermore, Subhuti, when great Bodhisattvas practice the profound perfection of wisdom, they do not grasp any dharma as existent and do not grasp any dharma as nonexistent.
If someone grasps in such a way and realizes the wisdom of omniscience, they also know that this dharma is like dreams up to cities of Gandharvas. Therefore, they do not grasp existence and do not grasp nonexistence. Why? Because generosity, pure discipline, patience, diligence, meditative concentration, wisdom perfection, up to the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects are not grasped; wholesome dharmas and unwholesome dharmas are not grasped; conditioned and unconditioned dharmas are not grasped; defiled and undefiled dharmas are not grasped; worldly and supramundane dharmas are not grasped; conditioned and unconditioned dharmas are not grasped. After great Bodhisattvas know that all dharmas cannot be grasped, they seek to realize unsurpassed perfect enlightenment. Why? Because all dharmas cannot be grasped, do not truly exist, and are like dreams up to cities of Gandharvas; therefore they cannot be grasped, and one cannot realize the Dharma of non-grasping. Yet sentient beings do not know or see such a Dharma. Great Bodhisattvas, for the sake of benefiting those sentient beings, proceed toward unsurpassed perfect enlightenment.
Furthermore, Subhuti, from the time great Bodhisattvas first generate the aspiration, they practice generosity perfection up to wisdom perfection in order to benefit and bring happiness to sentient beings. Not for themselves, not for any other purpose. Only because they wish to benefit sentient beings do they seek unsurpassed perfect enlightenment, not for themselves and not for any other purpose.
Furthermore, Subhuti, when great Bodhisattvas practice the profound perfection of wisdom, they see ordinary foolish beings who, within non-self, imagine a self; who, though there are no sentient beings, imagine sentient beings; and likewise imagine understanding where there is no understanding, and seeing where there is no seeing. Seeing such things, great Bodhisattvas feel great compassion and use skillful means to teach them so that they may abandon attachment and inverted delusions, and lead them into the signless realm of immortality. Abiding in that realm, they no longer generate thoughts of self, knowing, or seeing. At that time, all agitation, distraction, conceptual elaboration, and discrimination no longer arise, and the mind remains constantly abiding in a peaceful, naturally calm realm free from conceptual elaboration.
Subhuti, through this skillful means, great Bodhisattvas practice the profound perfection of wisdom. They themselves do not cling to any dharma and teach others not to cling to any dharma whatsoever. This is based on conventional truth, not ultimate truth. For within ultimate truth, there is no attachment to anything, and distinctions between oneself and others cannot be obtained.”
At that time, the venerable Subhuti said:
“Venerable World-Honored One, are the Buddha dharmas realized by the Buddha upon attaining unsurpassed perfect enlightenment spoken of as attained based on conventional truth or based on ultimate truth?”
The Buddha taught:
“Subhuti, the Buddha dharmas realized by the Buddha upon attaining unsurpassed perfect enlightenment are said to be attained based on conventional truth, not based on ultimate truth. If based on ultimate truth, neither the one who attains nor the object attained can be obtained. Why? If one says, ‘This person attains such a Dharma,’ then there is an object to be attained; and having an object to be attained means grasping duality. One who grasps duality cannot realize the fruit, nor can they directly perceive it.”
The venerable Subhuti said:
“Venerable World-Honored One, if grasping duality prevents attaining the fruit and prevents direct realization, then can one who grasps non-duality attain the fruit and have direct realization?”
The Buddha taught:
“Subhuti, one who grasps duality cannot attain the fruit and cannot directly realize it. One who grasps non-duality is the same, because there is still attachment, whether grasping duality or grasping non-duality. If one neither grasps duality nor grasps non-duality, this is called attaining the fruit and is also called direct realization. Why? If through grasping one can attain the fruit, then there is also direct realization; but if through grasping one cannot attain the fruit and cannot directly realize it, then this is conceptual elaboration. Could there be conceptual elaborations within the equality-nature of all dharmas? Only when free from conceptual elaboration can it be called the equality-nature of dharma.”
The venerable Subhuti said:
“Venerable World-Honored One, if all dharmas take emptiness as their inherent nature, then how can there be said to be the equality-nature of dharma here?”
The Buddha taught:
“Subhuti, if in that place there is completely neither nature nor emptiness-nature, then it cannot be said to be the equality-nature. This is what is called the equality-nature of dharma. Subhuti, you should know that the equality-nature cannot be spoken of and cannot be known. Apart from the equality-nature, there is no dharma that can be obtained; apart from all dharmas, there is no unequal nature. Subhuti, you should know that the equality-nature of dharma cannot be cultivated by ordinary beings or noble ones, because it is not their realm.”
The venerable Subhuti said:
“Venerable World-Honored One, is the equality-nature of dharma also not the realm of the Buddha?”
The Buddha taught:
“Subhuti, regarding the equality-nature of dharma, all noble ones cannot practice it and cannot realize it. That is, stream-enterers, once-returners, non-returners, arhats, solitary Buddhas, Bodhisattvas, and all Tathagatas cannot take the equality-nature of dharma as an object of cultivation, because within it there are all conceptual elaborations and discriminations, and therefore it cannot be cultivated.”
The venerable Subhuti said:
“Venerable World-Honored One, the Buddha is sovereign over all Buddha dharmas. Why then is it said that the equality-nature of dharma is not the realm of cultivation of Buddhas?”
The Buddha taught:
“Subhuti, the Buddha is sovereign over all Buddha dharmas. If the equality-nature had any difference for the Buddha, then it could be said to be the Buddha’s realm of cultivation. But the equality-nature has no difference for the Buddha. Therefore, how could it be said to be the Buddha’s realm of cultivation? Subhuti, you should know that if the equality-nature of ordinary beings, the equality-nature of stream-enterers, once-returners, non-returners, arhats, solitary Buddhas, Bodhisattvas, and Tathagatas, and the equality-nature of all dharmas are all of one characteristic, then it is called signlessness, oneness, equality, non-duality, and non-difference. Yet it cannot be said that this is the equality-nature of ordinary beings. Expanding further, this is the equality-nature of Tathagatas. Within this equality-nature of all dharmas, since the various equality-natures cannot be obtained, the differing characteristics of ordinary beings, stream-enterers, and so forth also cannot be obtained.”
The venerable Subhuti said:
“Venerable World-Honored One, if the differing characteristics within the equality-nature of all dharmas cannot be obtained, then are the dharmas of ordinary beings, stream-enterers, and so forth, including sentient beings, without differences?”
The Buddha taught:
“Subhuti, indeed so, indeed so, as you have said! Within the equality-nature of all dharmas, the dharmas of ordinary beings, noble ones, and even the dharmas of Tathagatas and sentient beings are without difference.”
The venerable Subhuti said:
“Venerable World-Honored One, if within the equality-nature of all dharmas the dharmas of ordinary beings, noble ones, and sentient beings are without difference, then why do the Three Jewels appear in the world: the Buddha Jewel, Dharma Jewel, and Sangha Jewel?”
The Buddha taught:
“Subhuti, what do you think? Are the equality-nature of the Buddha, Dharma, and Sangha Jewels different?”
Subhuti replied:
“Venerable World-Honored One, according to my understanding of the meaning taught by the Buddha, the equality-nature of the Buddha, Dharma, and Sangha Jewels is without difference. Why? Because the equality-nature of the Buddha, Dharma, and Sangha Jewels is neither corresponding nor non-corresponding, formless, invisible, unobstructed, only of one characteristic, called signlessness. However, the Buddha, World-Honored One, through skillful means, establishes all kinds of dharmas and the differing names and characteristics of sentient beings within the signless Dharma, saying: ‘This is ordinary beings and ordinary beings’ dharmas, up to ‘this is the Tathagata and the Tathagata’s dharmas.’”
The Buddha taught:
“Subhuti, indeed so, indeed so, just as you have said! Regarding all dharmas, Buddhas use skillful means to establish within signlessness all dharmas and the differing names and characteristics of sentient beings.
Furthermore, Subhuti, what do you think? If all Tathagatas, Worthy Ones, Perfectly Enlightened Ones had not realized unsurpassed perfect enlightenment, yet said, ‘I have realized unsurpassed perfect enlightenment,’ but did not establish differing names and characteristics of dharmas for the sake of sentient beings, could sentient beings themselves know: ‘This is hell, this is animal existence, this is hungry ghost existence, this is human, this is heaven,’ namely the heaven of the Four Great Kings up to the heaven of Neither Perception nor Non-Perception; ‘this is form up to consciousness; this is the eye sense sphere up to the mind sense sphere; this is the form sense sphere up to the dharma sense sphere; this is the eye element up to the mind element; this is the 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; this is the feeling arising dependent on eye contact up to the feeling arising dependent on mind contact; this is the earth element up to the consciousness element; this is causes and conditions up to dominant conditions; this is dependently arisen dharmas; this is ignorance up to aging and death; this is wholesome dharma, unwholesome dharma; this is conditioned, unconditioned; this is defiled, undefiled; this is worldly, supramundane; this is conditioned, unconditioned; this is generosity perfection up to wisdom perfection; this is the four foundations of mindfulness up to the eightfold noble path; this is inner emptiness up to the emptiness of the emptiness of inherent nature; this is suchness up to the inconceivable realm; this is the noble truths of suffering, origin, cessation, and path; this is the four meditative absorptions, the four immeasurables, and the four formless concentrations; this is the liberation gateways of emptiness, signlessness, and wishlessness; this is the eight liberations up to the ten total spheres; this is the stage of pure observation up to the stage of Tathagata; this is the Joyful Ground up to the Dharma Cloud Ground; this is all dharani gateways and all samadhi gateways; this is the five kinds of eyes and the six supernatural powers; this is the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha; this is the thirty-two marks and eighty excellent characteristics of a Great Being; this is the quality of never forgetting and the nature of always equanimity; this is the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects; this is all wondrous-vow wisdom; this is the wisdom of omniscience; this is the Three Jewels; this is the three vehicles…’ Could sentient beings themselves know all such differing names and characteristics?”
Subhuti replied:
“Venerable World-Honored One, no. If the Buddha did not establish all such differing names and characteristics for the sake of sentient beings, then sentient beings would not be able to know all those differing names and characteristics.”
The Buddha taught:
“Subhūti, therefore, with regard to the Dharma that is signless, all Tathāgatas, by means of skillful expedients, although they establish various different names and characteristics for sentient beings, are not shaken within the equality of the nature of all dharmas. Although they bestow great benefits and virtues upon sentient beings, within that they do not grasp at any characteristics.”
At that time, the Venerable Subhūti said:
“World-Honored One, if within the equality of the nature of all dharmas the Tathāgata is indeed unmoved, then are all ordinary beings, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Bodhisattvas also unmoved within the equality of the nature of all dharmas?”
The Buddha said:
“Subhūti, so it is, so it is! Because all dharmas and all sentient beings do not go beyond the equality of nature; they share the same equality of nature. You should know that thusness, and extending further, even the inconceivable realm, are also like this. The dharmas of ordinary beings and those of the noble ones, with regard to thusness… have no difference.
Subhūti said:
“World-Honored One, if ordinary beings and noble ones are not different in the equality of the nature of all dharmas, then now the characteristics of all dharmas and sentient beings are different, and therefore their natures should also be different. Thus, the natures of dharmas should all be different. That is to say, the characteristic of form up to the characteristic of consciousness are different, so their natures should also be different. The characteristics of the eye realm up to the characteristic of the mind realm are different, so their natures should also be different. The characteristics of the form realm up to the characteristic of the dharma realm are different, so their natures should also be different. The characteristics of the eye consciousness realm up to the characteristic of the mind consciousness realm are different, so their natures should also be different. The characteristics of eye contact up to the characteristic of mind contact are different, so their natures should also be different. The characteristics of the feelings arising dependent on eye contact up to the characteristics of the feelings arising dependent on mind contact are different, so their natures should also be different. The characteristics of the earth element up to the characteristic of the consciousness element are different, so their natures should also be different. The characteristics of causes and conditions up to the characteristic of dominant conditions are different, so their natures should also be different. The characteristics of all conditioned dharmas are different, so their natures should also be different. The characteristics of ignorance up to the characteristics of aging and death are different, so their natures should also be different. The characteristics of greed, hatred, and delusion are different, so their natures should also be different. The characteristics of ordinary beings’ cognition are different, so their natures should also be different. The characteristics of the four meditations, the four immeasurables, and the four formless absorptions are different, so their natures should also be different. The characteristics of the four foundations of mindfulness up to the characteristics of the eightfold noble path are different, so their natures should also be different. The characteristics of the liberation teachings of emptiness, signlessness, and wishlessness are different, so their natures should also be different. The characteristics of internal emptiness up to the emptiness of the self-nature of emptiness are different, so their natures should also be different. The characteristics of thusness up to the characteristic of the inconceivable realm are different, so their natures should also be different. The characteristics of the noble truths of suffering, origin, cessation, and path are different, so their natures should also be different. The characteristics of the perfection of giving up to the perfection of wisdom are different, so their natures should also be different. The characteristics of the eight liberations up to the ten universal bases are different, so their natures should also be different. The characteristics of the stages of pure observation up to the stage of the Tathāgata are different, so their natures should also be different. The characteristics of the stage of Extreme Joy up to the stage of Dharma Cloud are different, so their natures should also be different. The characteristics of all dhāraṇī gateways and all samādhi gateways are different, so their natures should also be different. The characteristics of the five kinds of eyes and the six supernormal powers are different, so their natures should also be different. The characteristics of the ten powers of the Tathāgata and the eighteen unique qualities of a Buddha are different, so their natures should also be different. The characteristics of the thirty-two marks and eighty excellent qualities of a Great Being are different, so their natures should also be different. The characteristics of the dharma of never forgetting and the constant quality of equanimity are different, so their natures should also be different. The characteristics of omniscient wisdom, wisdom of the aspects of the path, and wisdom of all aspects are different, so their natures should also be different. The characteristics of foolish ordinary beings up to the characteristics of the Tathāgata are different, so their natures should also be different. The characteristics of wholesome dharmas and unwholesome dharmas are different, so their natures should also be different. The characteristics of determinate and indeterminate dharmas are different, so their natures should also be different. The characteristics of contaminated and uncontaminated dharmas are different, so their natures should also be different. The characteristics of worldly and supramundane dharmas are different, so their natures should also be different. The characteristics of conditioned and unconditioned dharmas are different, so their natures should also be different.
“World-Honored One, if the characteristics of all those dharmas are different, and the natures of dharmas are also different, then how can the various different characteristics of all dharmas establish the nature of dharma as having a single characteristic? Why is it that when great Bodhisattvas practice the profound perfection of wisdom, they do not distinguish that dharmas and sentient beings have various kinds of natures? If great Bodhisattvas do not distinguish that dharmas and sentient beings have various kinds of natures, then they cannot practice the profound perfection of wisdom. If they cannot practice the profound perfection of wisdom, then they cannot proceed from one Bodhisattva stage to another. If they definitely cannot proceed from one Bodhisattva stage to another, then they cannot attain entry into the right nature of separation from birth. If they cannot enter the right nature of separation from birth of Bodhisattvas, then they cannot surpass the stages of Śrāvakas and Pratyekabuddhas. If they cannot surpass the stages of Śrāvakas and Pratyekabuddhas, then they cannot perfect the perfection of supernatural powers. If they cannot perfect the perfection of supernatural powers, then they cannot freely travel within supernatural powers. If they cannot freely travel within supernatural powers, then they cannot perfect the perfection of giving up to the perfection of wisdom. If they cannot perfect the perfection of giving up to the perfection of wisdom, then they cannot go from one Buddha land to another Buddha land to draw near to and make offerings to the Buddhas, the World-Honored Ones. If they cannot go from one Buddha land to another Buddha land to draw near to and make offerings to the Buddhas, the World-Honored Ones, then they cannot plant wholesome roots with the Buddhas. If they cannot plant wholesome roots with the Buddhas, then they cannot adorn and purify Buddha lands and bring about the maturation of sentient beings. If they cannot adorn and purify Buddha lands and bring about the maturation of sentient beings, then they cannot attain the unsurpassed perfect enlightenment, turn the wheel of the true Dharma, and liberate sentient beings, causing them to be free from birth and death in the unfortunate realms.”
The Buddha said:
“Subhūti, just as you have said, from ordinary beings up to noble ones, and the equality of the nature of all dharmas, there is no difference; now the characteristics of all dharmas and sentient beings are different, so their natures should be different. Therefore, the natures of dharmas should also be different. Then how can, among dharmas with different characteristics, the nature of dharma be established as one characteristic? Why do great Bodhisattvas practicing the profound perfection of wisdom not distinguish that dharmas and sentient beings have various kinds of natures? Extending further, Subhūti, what do you think? Is the nature of the dharma of form emptiness? Are the natures of the dharmas of feeling, perception, formations, and consciousness emptiness? Likewise, up to whether the nature of all conditioned and unconditioned dharmas is emptiness?”
Subhūti said:
“World-Honored One, so it is, so it is! The nature of all dharmas is emptiness.”
The Buddha said:
“Subhūti, what do you think? Within emptiness, can the different characteristics of all dharmas be obtained as emptiness? That is, can the different characteristics of form, and extending further, the different characteristics of all conditioned and unconditioned dharmas, be obtained?”
Subhūti said:
“No, World-Honored One! All different characteristics within emptiness cannot be obtained.”
The Buddha said:
“Subhūti, therefore you should know that the equality of the nature of dharma is not all foolish ordinary beings, nor is it separate from all foolish ordinary beings. Likewise, it is not the Tathāgata, the Worthy One, the Perfectly Enlightened One, nor is it separate from the Tathāgata, the Worthy One, the Perfectly Enlightened One. The equality of the nature of dharma is not form, nor is it separate from form; it is not feeling, perception, formations, or consciousness, nor is it separate from feeling, perception, formations, or consciousness. Likewise, it is not conditioned or unconditioned dharma, nor is it separate from conditioned or unconditioned dharma.”
The Venerable Subhūti said:
“World-Honored One, is the equality of the nature of dharma conditioned or unconditioned?”
The Buddha said:
“Subhūti, the equality of the nature of dharma is neither conditioned nor unconditioned. But apart from conditioned dharma, unconditioned dharma cannot be grasped; apart from unconditioned dharma, conditioned dharma cannot be grasped.
Subhūti, you should know the conditioned realm and the unconditioned realm. These two realms neither unite nor separate, are without form, without perception, without opposition, and are only one characteristic, called the characteristic of emptiness. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, speak based on conventional truth, not based on ultimate truth. Why? Because within ultimate truth, bodily activity, verbal activity, and mental activity cannot be obtained; nor can ultimate truth be obtained apart from bodily activity, verbal activity, and mental activity.
Subhūti, you should know that the equality of the nature of dharma, conditioned dharma, and unconditioned dharma are called ultimate meaning, but ultimate meaning does not exist apart from all conditioned and unconditioned dharmas. Therefore, when Bodhisattvas practice the profound perfection of wisdom, they practice the conduct of great Bodhisattvas with ultimate meaning unmoving, bringing about the maturation of sentient beings, adorning and purifying Buddha lands, attaining unsurpassed perfect enlightenment, turning the wondrous wheel of Dharma, and liberating sentient beings, causing them forever to cut off birth, aging, sickness, and death, and attain the ultimate bliss of Nirvāṇa.”
**Chapter 85: EMPTINESS OF NATURE**
At that time, the Venerable Subhūti said:
“World-Honored One, if the equality of the nature of all dharmas is entirely originally empty, then this original emptiness is not the creator of dharmas. Why is it that when great Bodhisattvas practice the profound perfection of wisdom, with ultimate meaning unmoved, they again use the four methods of attraction to benefit sentient beings?”
The Buddha said:
“Subhūti, so it is, so it is! The equality of the nature of all dharmas is originally empty; this original emptiness cannot create dharmas. Yet Bodhisattvas can, for the sake of sentient beings, use giving and the other practices to perform beneficial actions. If sentient beings themselves knew that the original nature of all dharmas is empty, then the Tathāgatas and Bodhisattvas would not manifest supernatural powers to perform extraordinary deeds. That is, within the original emptiness of dharmas, although it is unmoving, they cause sentient beings to depart from distorted conceptualizations. They cause sentient beings to abandon the concepts of self, the concept of sentient beings, and so forth up to the concepts of knowing and seeing; then they also cause them to abandon the concept of form up to consciousness; the concept of the eye realm up to the mind realm; the concept of the form realm up to the dharma realm; the concept of the eye consciousness realm up to the mind consciousness realm; the concept of feelings arising dependent on eye contact up to feelings arising dependent on mind contact; the concept of the earth element up to the consciousness element; the concept of ignorance up to aging and death. They also cause them to abandon attachment to the conditioned realm and abide in the unconditioned realm; liberating them from all birth, aging, sickness, and death. The unconditioned realm is precisely the emptiness of dharmas, but based on conventional truth it is called the unconditioned realm.”
The Venerable Subhūti said:
“World-Honored One, because of what is emptiness spoken of regarding dharmas?”
The Buddha said:
“Subhūti, because of the emptiness of concepts, dharmas are said to be empty. Furthermore, Subhūti, what do you think? Just as an illusory body produces further illusions and performs actions, although such actions appear to exist, are they not actually empty?”
Subhūti said:
“World-Honored One, whatever is produced by illusion is not truly real; everything is empty.”
The Buddha said:
“Subhūti, illusion and emptiness—these two dharmas neither unite nor separate. These two dharmas both take emptiness as emptiness. Since they are empty, one should not distinguish: ‘This is emptiness, this is illusion.’ Why? Because within the nature of emptiness, emptiness and illusion cannot exist; these two cannot be obtained, because all dharmas are completely empty.
Furthermore, Subhūti, there is no form that is not illusion; there is no feeling, perception, formations, or consciousness that is not illusion. All such illusory phenomena are empty, and sentient beings should understand that other dharmas are likewise.”
The Venerable Subhūti said:
“World-Honored One, worldly aggregates, elements, sense bases, and so forth, and sentient beings, may be illusions; but are the supramundane dharmas, the four foundations of mindfulness and so forth, and sentient beings also illusions?”
The Buddha said:
“Subhūti, all worldly and supramundane dharmas are illusions. Among them there are illusions of Śrāvakas, illusions of Pratyekabuddhas, illusions of Bodhisattvas, illusions of Tathāgatas, illusions of afflictions, and illusions of karma. Therefore I say that all illusions are without difference.”
The Venerable Subhūti said:
“World-Honored One, are all dharmas completely cut off—meaning Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Tathāgatas who have completely cut off habitual tendencies and the co-arising aspects of afflictions—also illusions?”
The Buddha said:
“Subhūti, such dharmas, if they correspond with the two characteristics of arising and ceasing, are also illusions.”
Subhūti said:
“World-Honored One, what dharma is not illusion?”
The Buddha said:
“Subhūti, whatever does not belong to the characteristics of arising and ceasing is not illusion.”
Subhūti said:
“World-Honored One, what dharma does not belong to the characteristics of arising and ceasing?”
The Buddha said:
“Subhūti, the non-deceptive dharma is Nirvāṇa. This dharma does not belong to the characteristics of arising and ceasing; therefore it is not illusion.”
Subhūti said:
“World-Honored One, as the World-Honored One has said, the equality of the nature of dharma is entirely empty. It cannot be moved, there is no two that can be obtained, and there is not even a single small dharma that is not empty by its own nature. Then why say that Nirvāṇa is not illusion?”
The Buddha said:
“Subhūti, so it is, so it is, exactly as you have said! There is not even a single small dharma that is not empty by its own nature. This emptiness of self-nature was not created by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Tathāgatas, nor created by anything else. Whether a Buddha appears in the world or no Buddha appears in the world, this nature remains eternally empty. This itself is Nirvāṇa; therefore I say Nirvāṇa is not illusion. The non-existent dharma is called Nirvāṇa; it can be said to be unborn, undying, and not illusion.
Furthermore, Subhūti, for Bodhisattvas who are newly practicing, I say that Nirvāṇa is not illusion and not different; and there truly is a Nirvāṇa that is not empty, so one should not grasp onto this and make it an obstruction.”
At that time, Subhūti said:
“World-Honored One, by what skillful means should one teach and instruct newly practicing Bodhisattvas so that they know the self-nature of dharmas is eternally empty?”
The Buddha said:
“Subhūti, is it that all dharmas first exist and later become nonexistent, and therefore are not eternally empty? You should remember that all dharmas did not exist before and do not become nonexistent afterward; their self-nature is eternally empty. Therefore one should not have doubt, fear, or anxiety. By such skillful means one should teach and instruct newly practicing Bodhisattvas so that they know the self-nature of dharmas is eternally empty.”
When the Blessed One had finished speaking this sutra, immeasurable assemblies of great Bodhisattvas, led by Bodhisattva Maitreya, together with the Venerable Subhūti, Śāriputra, Mahākātyāyana, Mahākāśyapa, Ānanda, and the other great Śrāvakas, as well as the devas, nāgas, asuras, and all the great assembly, having heard the Buddha speak thus, rejoiced greatly, faithfully accepted it, and practiced accordingly.