THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 488
Chapter 3: SUBHŪTI (7)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, according to my understanding of the meaning of what the Tathāgata has taught, Great Bodhisattvas who do not put on the armor of merit should be known as putting on the armor of the Great Vehicle. This is because all dharmas, by their own characteristics, are empty. Why is this so? World-Honored One, because form and the characteristic of form are empty; up to consciousness and the characteristic of consciousness are empty; the eye faculty and the characteristic of the eye faculty are empty; up to the mind faculty and the characteristic of the mind faculty are empty. The form sphere and the characteristic of the form sphere are empty; up to the dharma sphere and the characteristic of the dharma sphere are empty. The eye element and the characteristic of the eye element are empty; up to the mind element and the characteristic of the mind element are empty. The form element and the characteristic of the form element are empty; up to the dharma element and the characteristic of the dharma element are empty. The eye-consciousness element and the characteristic of the eye-consciousness element are empty; up to the mind-consciousness element and the characteristic of the mind-consciousness element are empty. Eye-contact and the characteristic of eye-contact are empty; up to mind-contact and the characteristic of mind-contact are empty. The feelings arising conditioned by eye-contact and the characteristics of feelings arising conditioned by eye-contact, up to the feelings arising conditioned by mind-contact and the characteristics of feelings arising conditioned by mind-contact, are all empty. The perfection of giving and the characteristic of the perfection of giving are empty; up to the perfection of wisdom and the characteristic of the perfection of wisdom are empty. Inner emptiness and the characteristic of inner emptiness are empty; up to emptiness of the emptiness of self-naturelessness and the characteristic of emptiness of the emptiness of self-naturelessness are empty. The four foundations of mindfulness and their characteristics are empty; up to the eightfold noble path and its characteristics are empty. Thus, up to the ten powers of the Tathāgata and their characteristics are empty; up to the eighteen unshared Buddha dharmas and their characteristics are also empty. The Great Bodhisattva and the characteristic of the Great Bodhisattva are empty.
Putting on the armor of great merit is entirely empty. World-Honored One, for this reason, Great Bodhisattvas who do not put on the armor of great merit should therefore be known as putting on the armor of the Great Vehicle.”
The Buddha said to Subhūti:
“Exactly so, exactly so! It is exactly as you have said. Why? Because the wisdom of omniscience is neither created nor made. All sentient beings are also neither created nor made. Those afflictions are also neither created nor made. Great Bodhisattvas put on the armor of the Great Vehicle because of this matter.”
The Venerable Subhūti then said to the Buddha:
“World-Honored One, for what reason is the wisdom of omniscience neither created nor made, all sentient beings neither created nor made, and those afflictions also neither created nor made, and Great Bodhisattvas therefore put on the armor of the Great Vehicle?”
The Buddha told Subhūti:
“Because those acts of creation cannot be grasped. The wisdom of omniscience is neither created nor made, and those afflictions are also neither created nor made. Why? Subhūti, form up to consciousness are neither created nor not created; neither made nor not made. Why? Because form up to consciousness are ultimately impossible to grasp. The eye faculty up to the mind faculty are neither created nor not created; neither made nor not made. Why? Because the eye faculty up to the mind faculty are ultimately also impossible to grasp. The form sphere up to the dharma sphere are neither created nor not created; neither made nor not made. Why? Because the form sphere up to the dharma sphere are ultimately also impossible to grasp. The eye element up to the mind element are neither created nor not created; neither made nor not made. Why? Because the eye element up to the mind element are ultimately also impossible to grasp. The form element up to the dharma element are neither created nor not created; neither made nor not made. Why? Because the form element up to the dharma element are ultimately also impossible to grasp. The eye-consciousness element up to the mind-consciousness element are neither created nor not created; neither made nor not made. Why? Because the eye-consciousness element up to the mind-consciousness element are ultimately also impossible to grasp. Eye-contact up to mind-contact are neither created nor not created; neither made nor not made. Why? Because eye-contact up to mind-contact are ultimately also impossible to grasp. The feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact are neither created nor not created; neither made nor not made. Why? Because the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact are ultimately also impossible to grasp.
The self up to views are neither created nor not created; neither made nor not made. Why? Because the self up to views are ultimately also impossible to grasp. Dreams, illusions, echoes, mirages, reflections in a mirror, transformations, and cities of Gandharvas are neither created nor not created; neither made nor not made. Why? Because dreams up to cities of Gandharvas are ultimately also impossible to grasp.
Inner emptiness up to emptiness of the emptiness of self-naturelessness are neither created nor not created; neither made nor not made. Why? Because inner emptiness up to emptiness of the emptiness of self-naturelessness are ultimately also impossible to grasp. The four foundations of mindfulness up to the eightfold noble path are neither created nor not created; neither made nor not made. Why? Because the four foundations of mindfulness up to the eightfold noble path are ultimately also impossible to grasp. The liberation doors of emptiness, signlessness, and wishlessness are neither created nor not created; neither made nor not made. Why? Because the liberation doors of emptiness, signlessness, and wishlessness are ultimately also impossible to grasp.
Speaking broadly, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha dharmas are neither created nor not created; neither made nor not made. Why? Because the ten powers of the Tathāgata up to the eighteen unshared Buddha dharmas are ultimately also impossible to grasp.
Suchness, the dharma realm, the dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the determinate nature of dharma, the abiding nature of dharma, and ultimate reality are neither created nor not created; neither made nor not made. Why? Because suchness up to ultimate reality are ultimately also impossible to grasp.
Great Bodhisattvas are neither created nor not created; neither made nor not made. Why? Because Great Bodhisattvas are ultimately also impossible to grasp. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are neither created nor not created; neither made nor not made. Why? Because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are ultimately also impossible to grasp.
The wisdom of all-knowing, the wisdom of path aspects, and the wisdom of all aspects are neither created nor not created; neither made nor not made. Why? Because the wisdom of all-knowing, the wisdom of path aspects, and the wisdom of all aspects are ultimately also impossible to grasp.
Subhūti, for this reason, the wisdom of omniscience is neither created nor made, all sentient beings are also neither created nor made, and those afflictions are also neither created nor made. Great Bodhisattvas put on the armor of the Great Vehicle because of this matter. Subhūti, for this reason, Great Bodhisattvas who do not put on the armor of merit should also be known as putting on the armor of the Great Vehicle.”
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, as I understand the meaning of the Buddha’s words, form up to consciousness are neither bound nor liberated.”
At that time, the Venerable Pūrṇa Maitrāyaṇīputra asked Subhūti:
“Venerable One, do you say that form up to consciousness are neither bound nor liberated?”
Subhūti replied:
“Exactly so, exactly so!”
Pūrṇa Maitrāyaṇīputra asked:
“Which forms up to consciousness are neither bound nor liberated?”
Subhūti replied:
“Like dreams up to cities of Gandharvas, form up to consciousness are neither bound nor liberated. Why? Because all such forms up to consciousness are without possession, are separated, are tranquil, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, in the past, form up to consciousness are neither bound nor liberated. In the future, form up to consciousness are neither bound nor liberated. In the present, form up to consciousness are neither bound nor liberated. Why? Because all such forms up to consciousness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, form up to consciousness that are wholesome are neither bound nor liberated. Form up to consciousness that are unwholesome are neither bound nor liberated. Form up to consciousness that are indeterminate are neither bound nor liberated. Why? Because all these forms up to consciousness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, form up to consciousness that are with faults are neither bound nor liberated. Form up to consciousness that are without faults are neither bound nor liberated. Why? Because all these forms up to consciousness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, form up to consciousness that are contaminated are neither bound nor liberated. Form up to consciousness that are pure are neither bound nor liberated. Why? Because all these forms up to consciousness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, all dharmas are also neither bound nor liberated. Why? Because all dharmas are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, the perfection of giving up to the perfection of wisdom are neither bound nor liberated. Why? Because the perfection of giving up to the perfection of wisdom are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, inner emptiness up to emptiness of the emptiness of self-naturelessness are also neither bound nor liberated. Why? Because all inner emptiness up to emptiness of the emptiness of self-naturelessness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, the four foundations of mindfulness up to the eightfold noble path are neither bound nor liberated. Why? Because all the four foundations of mindfulness up to the eightfold noble path are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, the liberation doors of emptiness, signlessness, and wishlessness are also neither bound nor liberated. Why? Because the liberation doors of emptiness, signlessness, and wishlessness are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, up to the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha dharmas are also neither bound nor liberated. Why? Because all the Buddha’s ten powers are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, the wisdom of all-knowing, the wisdom of path aspects, and the wisdom of all aspects are neither bound nor liberated. Why? Because these wisdoms are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, all practices of Great Bodhisattvas are neither bound nor liberated. Why? Because the practices of Great Bodhisattvas are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, the unsurpassed enlightenment of all Buddhas is neither bound nor liberated. Why? Because the unsurpassed enlightenment of all Buddhas is without possession, is separated, is quiescent, is without characteristics, is without fabrication, is unborn, is undying, is undefiled, and is not purified; therefore it is neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, Great Bodhisattvas are neither bound nor liberated. Why? Because Great Bodhisattvas are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are neither bound nor liberated. Why? Because the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Furthermore, Pūrṇa Maitrāyaṇīputra, suchness, the dharma realm, the dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of non-arising, the determinate nature of dharma, the abiding nature of dharma, and ultimate reality are also neither bound nor liberated. Why? Because suchness is without possession, is separated, is quiescent, is without characteristics, is without fabrication, is unborn, is undying, is undefiled, and is not purified; therefore it is neither bound nor liberated.
Pūrṇa Maitrāyaṇīputra, regarding this wondrous Dharma door of neither bondage nor liberation, Great Bodhisattvas use non-attainment as a means and therefore know it as it truly is.
Pūrṇa Maitrāyaṇīputra, regarding the six perfections up to the wisdom of all aspects, which are neither bound nor liberated in this way, Great Bodhisattvas use non-attainment as a means and diligently cultivate and study them.
Pūrṇa Maitrāyaṇīputra, regarding the six perfections up to the wisdom of all aspects, which are neither bound nor liberated, Great Bodhisattvas should correctly abide in them.
Pūrṇa Maitrāyaṇīputra, Great Bodhisattvas use non-attainment as a means, and therefore bring about the maturation of sentient beings but are neither bound nor liberated; they should adorn and purify Buddha lands but are neither bound nor liberated; they should draw near and make offerings to Buddhas but are neither bound nor liberated; they should retain Dharma teachings but are neither bound nor liberated.
Pūrṇa Maitrāyaṇīputra, this Great Bodhisattva is constantly not separated from Buddhas but is neither bound nor liberated; constantly not separated from supernatural powers but is neither bound nor liberated; constantly not separated from the five kinds of eyes but is neither bound nor liberated; constantly not separated from all dhāraṇī Dharma doors but is neither bound nor liberated; constantly not separated from all samādhi Dharma doors but is neither bound nor liberated.
Pūrṇa Maitrāyaṇīputra, this Great Bodhisattva will certainly give rise to the wisdom of path aspects but is neither bound nor liberated; will certainly realize the wisdom of all-knowing and the wisdom of all aspects but is neither bound nor liberated; will certainly turn the Dharma wheel but is neither bound nor liberated; will certainly use the essential teachings of the Three Vehicles but is neither bound nor liberated; will establish sentient beings but is neither bound nor liberated; will cause them to attain ultimate Nirvāṇa but is also neither bound nor liberated.
Pūrṇa Maitrāyaṇīputra, any Great Bodhisattva who cultivates the six perfections without bondage or liberation can realize the nature of all dharmas without bondage or liberation, because all are without possession, are separated, are quiescent, are without characteristics, are without fabrication, are unborn, are undying, are undefiled, and are not purified; therefore they are neither bound nor liberated.
Pūrṇa Maitrāyaṇīputra, you should know that such a Great Bodhisattva is called one who wears the armor of the Great Vehicle without bondage or liberation. Such a Great Bodhisattva will swiftly attain unsurpassed enlightenment and can bring benefit and happiness to all sentient beings throughout future ages.”
At that time, the Venerable Subhūti said to the Buddha:
Venerable World-Honored One, what are called the characteristics of the Great Vehicle of the Great Bodhisattvas? How do the Great Bodhisattvas proceed toward the Great Vehicle? From where does this Great Vehicle arise, and where does it abide? Where does this Great Vehicle remain? Who travels by this Great Vehicle in order to depart far away?
The Buddha told Subhūti: Regarding your first question: “What are called the characteristics of the Great Vehicle of the Great Bodhisattvas?” Subhūti, you should know that the six pāramitās are the characteristics of the Great Vehicle of the Great Bodhisattvas. What are these six? The first is the perfection of giving. The second is the perfection of pure precepts. The third is the perfection of patience. The fourth is the perfection of diligence. The fifth is the perfection of meditative absorption. The sixth is the perfection of wisdom.
What is called the perfection of giving? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, gives up all possessions, internal and external, and also encourages others to give up internal and external possessions; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and together dedicates it toward the unsurpassed enlightenment. This is the perfection of giving.
What is the perfection of pure precepts? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, personally receives and upholds the ten paths of wholesome action, and also encourages others to uphold the ten paths of wholesome action; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and together dedicates it toward the unsurpassed enlightenment. This is the perfection of pure precepts.
What is the perfection of patience? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, personally fully possesses supreme patience, and also encourages others to possess supreme patience; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and together dedicates it toward the unsurpassed enlightenment. This is the perfection of patience.
What is the perfection of diligence? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, diligently cultivates the five pāramitās without abandoning them, and also encourages others to diligently cultivate the five pāramitās without abandoning them; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and dedicates it toward the unsurpassed enlightenment. This is the perfection of diligence.
What is the perfection of meditative absorption? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, personally uses skillful means to enter the various meditative absorptions, does not take birth according to the power of those concentrations, and also encourages others to use skillful means to enter the various meditative absorptions without taking birth according to the power of those concentrations; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and dedicates it toward the unsurpassed enlightenment. This is the perfection of meditative absorption.
What is the perfection of wisdom? It means that the Great Bodhisattva, with an intention corresponding to the wisdom of omniscience, taking great compassion as foremost, personally observes the nature of all phenomena as it truly is. Without grasping any nature of phenomena, the Bodhisattva also encourages others to observe all phenomena as they truly are, without grasping any nature of phenomena; preserves this wholesome root, uses non-attainment as the skillful means, shares equally with all sentient beings, and dedicates it toward the unsurpassed enlightenment. This is the perfection of wisdom. Subhūti, these are the characteristics of the Great Vehicle of the Great Bodhisattvas.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattvas are those called the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of inherent nature, the emptiness of characteristics, the emptiness of all phenomena, the emptiness of emptiness-nature, and the emptiness of the self-nature of emptiness.
What is the emptiness of the internal? “Internal” refers to internal phenomena, namely the eye, ear, nose, tongue, body, and mind. You should know that within these, the eye is empty through the emptiness of the eye; it is neither permanent nor destroyed. Why? Because its inherent nature is such. Likewise, up to the mind is empty through the emptiness of the mind; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of the internal.
What is the emptiness of the external? “External” refers to external phenomena, namely forms, sounds, smells, tastes, tactile objects, and phenomena. You should know that within these, form is empty through the emptiness of form; it is neither permanent nor destroyed. Why? Because its inherent nature is such. Likewise, up to phenomena are empty through the emptiness of phenomena; they are neither permanent nor destroyed. Why? Because their inherent nature is such. This is the emptiness of the external.
What is the emptiness of both internal and external? Internal and external refers to both internal and external phenomena, namely the six internal sense bases and the six external sense objects. You should know that within these, internal phenomena are empty through the emptiness of external phenomena; they are neither permanent nor destroyed. Why? Because their inherent nature is such. That is, the six internal sense bases are empty through the six external sense objects. External phenomena are empty through the emptiness of internal phenomena; they are neither permanent nor destroyed. Why? Because their inherent nature is such, meaning that the six external sense objects are empty through the six internal sense bases. This is the emptiness of both internal and external.
What is the great emptiness? “Great” refers to the ten directions. Here, you should know that the eastern direction is empty through the emptiness of the eastern direction; it is neither permanent nor destroyed. Why? Because its inherent nature is such. Likewise, down to the lower direction is empty through the emptiness of the lower direction; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the great emptiness.
What is the emptiness of emptiness? “Emptiness” here refers to the emptiness of all phenomena. This emptiness itself is empty through the emptiness of emptiness; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of emptiness.
What is the emptiness of ultimate meaning? Here, ultimate meaning refers to Nirvāṇa. You should know that Nirvāṇa is empty through the emptiness of Nirvāṇa; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of ultimate meaning.
What is the emptiness of conditioned phenomena? Here, conditioned phenomena refer to the three realms. You should know that the Desire Realm is empty through the emptiness of the Desire Realm; it is neither permanent nor destroyed. Why? Because its inherent nature is such. The Form Realm and the Formless Realm are empty through the emptiness of the Form Realm and Formless Realm; they are neither permanent nor destroyed. Why? Because their inherent nature is such. This is the emptiness of conditioned phenomena.
What is the emptiness of unconditioned phenomena? Unconditioned phenomena are phenomena that are not born, do not change, and do not perish. You should know that the unconditioned is empty through the emptiness of the unconditioned; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of unconditioned phenomena.
What is the emptiness of the ultimate? The ultimate means phenomena that ultimately cannot be grasped. You should know that the ultimate is empty through the emptiness of the ultimate; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of the ultimate.
What is the emptiness without boundaries? “Without boundaries” means that there is no beginning, middle, or end that can be grasped. Any phenomenon for which no beginning, middle, or end can be grasped has no place to arrive and no place to depart. You should know that the emptiness without boundaries is empty through the emptiness of the emptiness without boundaries; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness without boundaries.
What is the emptiness of dispersion? Dispersion means that phenomena have releasing, abandoning, relinquishing, and graspable aspects. Any phenomenon that has no releasing, abandoning, relinquishing, or graspable aspect is called non-dispersion. Here, non-dispersion is empty through the emptiness of non-dispersion; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of dispersion.
What is the emptiness of inherent nature? Inherent nature refers to all phenomena, whether the nature of conditioned phenomena or the nature of unconditioned phenomena. This inherent nature is not made by Śrāvakas, not created by Pratyekabuddhas, not created by Bodhisattvas, not created by Buddhas, and not created by anyone else. Rather, its nature is simply such; therefore it is called inherent nature. You should know that inherent nature is empty through the emptiness of inherent nature; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of inherent nature.
What is the emptiness of characteristics? Characteristics refer to the common and distinct characteristics of phenomena. Here, you should know that characteristics are empty through the emptiness of characteristics; they are neither permanent nor destroyed. Why? Because their inherent nature is such. This is the emptiness of characteristics.
What is the emptiness of all phenomena? All phenomena include form up to consciousness; eye up to mind; form up to phenomena; eye-consciousness up to mind-consciousness; eye-contact up to mind-contact; the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact; whether conditioned or unconditioned phenomena, these are called all phenomena. Here, all phenomena are empty through the emptiness of all phenomena; they are neither permanent nor destroyed. Why? Because their inherent nature is such. This is the emptiness of all phenomena.
What is the emptiness of emptiness-nature? Here, emptiness-nature means that there is not even the slightest nature that can be grasped. You should know that emptiness-nature is empty through the emptiness of emptiness-nature; it is neither permanent nor destroyed. Why? Because its inherent nature is such. This is the emptiness of emptiness-nature.
What is the emptiness of the self-nature of emptiness? The self-nature of emptiness means that among all phenomena there is no phenomenon that can be combined; if a nature has a place where it can be combined, it is because the self-nature arises from conditions. You should know that the self-nature of emptiness is empty through the emptiness of the self-nature of emptiness; it is neither permanent nor destroyed. Why? Because its inherent nature is such.
Furthermore, Subhūti, existence is empty through the emptiness of existence. Non-existence is empty through the emptiness of non-existence. Self-nature is empty through the emptiness of self-nature. Other-nature is empty through the emptiness of other-nature.
What is existence empty through the emptiness of existence? Existence refers to conditioned phenomena, namely the five aggregates. Thus, existence is empty through the emptiness of existence because form and the five aggregates cannot be grasped, due to the nature of non-arising.
What is non-existence empty through the emptiness of non-existence? Non-existence refers to unconditioned phenomena. Here, unconditioned phenomena are empty through the emptiness of unconditioned phenomena, that is, emptiness-nature is empty through the emptiness of emptiness-nature.
What is self-nature empty through the emptiness of self-nature? It means that the self-nature of all phenomena is entirely empty. Here, it is not created by wisdom, not created by views, nor made by any other phenomenon; therefore it is said that self-nature is empty through the emptiness of self-nature.
What is other-nature empty through the emptiness of other-nature? It means that all phenomena, whether the Tathāgata appears in the world or does not appear in the world, remain as they are: the abiding of phenomena, the fixed nature of phenomena, the dharma realm, suchness, the non-deceptive empty nature, the unchanging nature, ultimate reality, all remain so. Because of the emptiness of other-nature, it is said that other-nature is empty through the emptiness of other-nature. Subhūti, these are the characteristics of the Great Vehicle when the Great Bodhisattvas practice the profound perfection of wisdom.
Furthermore, Subhūti, the characteristics of the Great Vehicle of the Great Bodhisattvas are the following samādhis: the Vajra-acting Samādhi, the Jewel Seal Samādhi, the Lion’s Play Samādhi, the Wondrous Moon Samādhi, the Moon Banner Mark Samādhi, the Arising of All Phenomena Samādhi, the Consecration Samādhi, the Determination of the Dharma Realm Samādhi, the Determined Banner Mark Samādhi, the Vajra Analogy Samādhi, the Entering the Dharma Seal Samādhi, the King of Equal Concentration Samādhi, the Skillful Establishment Samādhi, the Radiating Light Samādhi, the Assembly of Powers Samādhi, the Equal Arising Samādhi, the Entering Definitive Expression Samādhi, the Equal Entry into Increasing Speech Samādhi, the Observing Directions Samādhi, the Holding Seal Samādhi, the Non-Forgetting Samādhi, the Ocean Seal of Equal Approaches of All Phenomena Samādhi, the Covering the Sky Samādhi, the Vajra Wheel Samādhi, the Immeasurable Light Samādhi, the Unattached and Unobstructed Samādhi, the Cutting All Dharma Wheels Samādhi, the Giving Away Jewels Samādhi, the Universal Illumination Samādhi, the Non-Conforming Samādhi, the Abiding in Signlessness Samādhi, the Non-Conceptualizing Samādhi, the Stainless Lamp Samādhi, the Boundless Light Samādhi, the Emitting Light Samādhi, the Universal Illumination Samādhi, the Pure Firmness Samādhi, the Stainless Light Samādhi, the Generating Wonderful Joy Samādhi, the Lightning Lamp Samādhi, the Endless Samādhi, the Majestic Radiance Samādhi, the Freedom from Exhaustion Samādhi, the Pure Moon Samādhi, the Pure Light Samādhi, the Immovable Samādhi, the Revealing Brightness Samādhi, the Should-Act and Should-Not-Act Samādhi, the Wisdom Banner Mark Samādhi, the Vajra Garland Samādhi, the Abiding Mind Samādhi, the Universal Brightness Samādhi, the Heavenly Abiding Samādhi, the Jewel Accumulation Samādhi, the Wonderful Dharma Seal Samādhi, the Equal Nature of Dharma Samādhi, the Abandoning Love and Joy Samādhi, the Overflowing Dharma Courage Samādhi, the Scattering Samādhi, the Differentiating Dharma Phrases Samādhi, the Equal Self-Characteristics Samādhi, the Freedom from Written Characteristics Samādhi, the Cutting the Object of Conditions Samādhi, the Non-Transformation Samādhi, the Samādhi, the Non-Variety Samādhi, the Entering Name and Characteristics Samādhi, the Signless Practice Samādhi, the Freedom from Darkness Samādhi, the Accompanying Action Samādhi, the Unchanging Movement Samādhi, the Transcending Realm Samādhi, the Freedom from Accumulated Virtues Samādhi, the Determined Abiding Samādhi, the Pure Wonderful Flower Samādhi, the Possessing the Factors of Awakening Samādhi, the Boundless Eloquence Samādhi, the Equal to None Samādhi, the Universally Surpassing All Samādhi, the Decisive Judgment of All Samādhi, the Dispelling Doubt Samādhi, the Non-Abiding Samādhi, the Single Mark Adornment Samādhi, the Gradual Arising of Practice Mark Samādhi, the Single Practice Mark Samādhi, the Freedom from Practice Mark Samādhi, the Wonderful Practice Mark Samādhi, the Destroying the Depths of All Existences Samādhi, the Firm Jewel Samādhi, the Liberation of Sounds and Words Samādhi, the Entering Designated Speech Samādhi, the Great Blazing Samādhi, the Pure Adornment Mark Samādhi, the Non-Blazing Samādhi, the Possessing Wonderful Marks Samādhi, the Not Relying on All Suffering and Pleasure Samādhi, the Endless Practice Mark Samādhi, the Possessing Dhāraṇī Samādhi, the Subduing All Correct and Incorrect Natures Samādhi, the Cessation of Following Samādhi, the Freedom from Attachment and Hatred Samādhi, the Stainless Brightness Samādhi, the Possessing Firmness Samādhi, the Full Moon Pure Light Samādhi, the Great Adornment Samādhi, the Universal Illumination of the World Samādhi, the Equal Nature of Concentration Samādhi, the Freedom from Dust and Defilement Samādhi, the Equal Reasoning of Contentious and Non-Contentious Samādhi, the Nestless Samādhi, the Non-Blazing Samādhi, the Non-Loving Joy Samādhi, the Determined Abiding in Suchness Samādhi, the Freedom from Defilements of Body, Speech, and Mind Samādhi, the Like Space Samādhi, the Unstained and Unattached Samādhi, and countless hundreds of thousands of such samādhis. These are the characteristics of the Great Vehicle of the Great Bodhisattvas.
Subhūti, among these, why is it called the Vajra-acting Samādhi? Because when abiding in this samādhi, one can accept and practice all the spheres of concentration; therefore it is called the Vajra-acting Samādhi.
Why is it called the Jewel Seal Samādhi? Because when abiding in this samādhi, one can seal the different marks of the practices of various concentrations; therefore it is called the Jewel Seal Samādhi.
Why is it called the Lion’s Play Samādhi? Because when abiding in this samādhi, one freely plays among the various equal concentrations; therefore it is called the Lion’s Play Samādhi.
Why is it called the Wondrous Moon Samādhi? Because when abiding in this samādhi, like a full moon illuminating everywhere among the concentrations; therefore it is called the Wondrous Moon Samādhi.
Why is it called the Moon Banner Mark Samādhi? Because when abiding in this samādhi, one can uphold the banner marks of concentrations; therefore it is called the Moon Banner Mark Samādhi.
Why is it called the Arising of All Phenomena Samādhi? Because when abiding in this samādhi, one can emerge beyond all superior concentrations; therefore it is called the Arising of All Phenomena Samādhi.
Why is it called the Consecration Samādhi? Because when abiding in this samādhi, one can observe up to the summit of superior concentrations; therefore it is called the Consecration Samādhi.
Why is it called the Determination of the Dharma Realm Samādhi? Because when abiding in this samādhi, one can decisively illuminate and understand the Dharma Realm; therefore it is called the Determination of the Dharma Realm Samādhi.
Why is it called the Determined Banner Mark Samādhi? Because when abiding in this samādhi, one will certainly grasp the banner marks of concentrations; therefore it is called the Determined Banner Mark Samādhi.
Why is it called the Vajra Analogy Samādhi? Because when abiding in this samādhi, one can overcome other concentrations without being overcome by those concentrations; therefore it is called the Vajra Analogy Samādhi.
Why is it called the Entering the Dharma Seal Samādhi? Because when abiding in this samādhi, one can universally realize and enter all Dharma seals; therefore it is called the Entering the Dharma Seal Samādhi.
Why is it called the King of Equal Concentration Samādhi? Because when abiding in this samādhi, one attains freedom within all concentrations; therefore it is called the King of Equal Concentration Samādhi.
Why is it called the Skillful Establishment Samādhi? Because when abiding in this samādhi, one can skillfully establish the King of Equal Concentration; therefore it is called the Skillful Establishment Samādhi.
Why is it called the Samādhi of Radiating Light? Because when abiding in this samādhi, one can manifest the light of various concentrations, therefore it is called the Samādhi of Radiating Light.
Why is it called the Samādhi of the Power of the Multitudes? Because when abiding in this samādhi, one can bring forth the many powers of various concentrations, therefore it is called the Samādhi of the Power of the Multitudes.
Why is it called the Samādhi of Equal Arising? Because when abiding in this samādhi, it causes all supreme concentrations to arise equally and vigorously, therefore it is called the Samādhi of Equal Arising.
Why is it called the Samādhi of Entering Definitive Words? Because when abiding in this samādhi, one can certainly enter the concentration of words, therefore it is called the Samādhi of Entering Definitive Words.
Why is it called the Samādhi of Equal Entry into Increasing Expression? Because when abiding in this samādhi, one equally realizes and enters the names of concentrations, their explanations, and their meanings, therefore it is called the Samādhi of Equal Entry into Increasing Expression.
Why is it called the Samādhi of Observing Directions? Because when abiding in this samādhi, one can contemplate the directions of the various concentrations, therefore it is called the Samādhi of Observing Directions.
Why is it called the Samādhi of Maintaining Seals? Because when abiding in this samādhi, one can fully preserve the wondrous seals of the concentrations, therefore it is called the Samādhi of Maintaining Seals.
Why is it called the Samādhi of Non-Forgetfulness? Because when abiding in this samādhi, one does not forget the characteristics of the concentrations, therefore it is called the Samādhi of Non-Forgetfulness.
Why is it called the Samādhi of the Ocean-Seal of the Equal Approach of All Dharmas? Because when abiding in this samādhi, it can cause all supreme concentrations to equally converge, like the ocean receiving the streams of rivers, therefore it is called the Samādhi of the Ocean-Seal of the Equal Approach of All Dharmas.
Why is it called the Samādhi of Pervasively Covering Like Space? Because when abiding in this samādhi, one can universally cover and protect all absorptions, like space, without selecting any particular place, therefore it is called the Samādhi of Pervasively Covering Like Space.
Why is it called the Vajra Wheel Samādhi? Because when abiding in this samādhi, one can uphold all supreme concentrations, preventing them from scattering or collapsing, like a vajra wheel, therefore it is called the Vajra Wheel Samādhi.
Why is it called the Immeasurable Light Samādhi? Because when abiding in this samādhi, one emits immeasurable rays of light illuminating all sentient beings, causing them to recollect the teachings they have previously received and perform great beneficial deeds, therefore it is called the Immeasurable Light Samādhi.
Why is it called the Non-Attachment and Non-Obstruction Samādhi? Because when abiding in this samādhi, one becomes far removed from all forms of attachment and all obstacles, therefore it is called the Non-Attachment and Non-Obstruction Samādhi.
Why is it called the Samādhi that Cuts Off the Wheel of All Dharmas? Because when abiding in this samādhi, one realizes the principle of non-arising with regard to all dharmas, causing the suffering of cyclic existence to cease and no longer continue, therefore it is called the Samādhi that Cuts Off the Wheel of All Dharmas.
Why is it called the Jewel of Renunciation Samādhi? Because when abiding in this samādhi, one even renounces the characteristics of the concentrations; how much more so the afflictions and characteristics of all dharmas—how could they not be abandoned? Therefore it is called the Jewel of Renunciation Samādhi.
Why is it called the Universal Illumination Samādhi? Because when abiding in this samādhi, one illuminates all concentrations, causing them to become radiant, therefore it is called the Universal Illumination Samādhi.
Why is it called the Non-Following Samādhi? Because when abiding in this samādhi, there is no seeking toward any dharma, therefore it is called the Non-Following Samādhi.
Why is it called the Non-Sign Abiding Samādhi? Because when abiding in this samādhi, one does not see even a single small dharma within the concentrations that is worthy of abiding in, therefore it is called the Non-Sign Abiding Samādhi.
Why is it called the Non-Conceptual Thinking Samādhi? Because when abiding in this samādhi, all inferior mental and mental-affiliated dharmas cannot be moved, therefore it is called the Non-Conceptual Thinking Samādhi.
Why is it called the Stainless Lamp Samādhi? Because when abiding in this samādhi, it is like holding a bright lamp that illuminates and reveals the concentrations, therefore it is called the Stainless Lamp Samādhi.
Why is it called the Boundless Light Samādhi? Because when abiding in this samādhi, one can emit great radiance that illuminates everywhere without excluding any boundary, therefore it is called the Boundless Light Samādhi.
Why is it called the Radiating Light Samādhi? Because when abiding in this samādhi, one can emit the supreme light of concentration throughout all places without omission, therefore it is called the Radiating Light Samādhi.
Why is it called the Universal Illumination Samādhi? Because when abiding in this samādhi, one can always illuminate all gateways of supreme concentration, therefore it is called the Universal Illumination Samādhi.
Why is it called the Pure Firmness Samādhi? Because when abiding in this samādhi, one attains the pure and equal nature of all absorptions, therefore it is called the Pure Firmness Samādhi.
Why is it called the Stainless Light Samādhi? Because when abiding in this samādhi, one can completely remove the impurities of the concentrations and can also clearly illuminate all absorptions, therefore it is called the Stainless Light Samādhi.
Why is it called the Arising of Wondrous Joy Samādhi? Because when abiding in this samādhi, one can experience the wondrous bliss of the concentrations, therefore it is called the Arising of Wondrous Joy Samādhi.
Why is it called the Electric Lamp Samādhi? Because when abiding in this samādhi, all absorptions are illuminated like a bright electric lamp, therefore it is called the Electric Lamp Samādhi.
Why is it called the Endless Samādhi? Because when abiding in this samādhi, one does not see any exhaustion in regard to the absorptions, therefore it is called the Endless Samādhi.
Why is it called the Possessing Majestic Light Samādhi? Because when abiding in this samādhi, majestic radiance flourishes uniquely among the absorptions, therefore it is called the Possessing Majestic Light Samādhi.
Why is it called the Samādhi Beyond Exhaustion? Because when abiding in this samādhi, one sees that the absorptions are completely free from all limitations and does not see even the slightest portion of the characteristics of dharmas, therefore it is called the Samādhi Beyond Exhaustion.
Why is it called the Indestructible Samādhi? Because when abiding in this samādhi, it causes the absorptions to have no flaws, therefore it is called the Indestructible Samādhi.
Why is it called the Opening and Developing Samādhi? Because when abiding in this samādhi, one sees the absorptions fully opened and developed, therefore it is called the Opening and Developing Samādhi.
Why is it called the Sun Lamp Samādhi? Because when abiding in this samādhi, it causes the gateways of concentration to radiate light and illuminate everywhere, therefore it is called the Sun Lamp Samādhi.
Why is it called the Pure Moon Samādhi? Because when abiding in this samādhi, it causes the absorptions to be like the moon, dispelling darkness, therefore it is called the Pure Moon Samādhi.
Why is it called the Pure Light Samādhi? Because when abiding in this samādhi, one attains unobstructed understanding regarding the absorptions, therefore it is called the Pure Light Samādhi.
Why is it called the Unmoving Samādhi? Because when abiding in this samādhi, it causes the absorptions to remain unmoved, unshaken, and free from arrogance, therefore it is called the Unmoving Samādhi.
Why is it called the Manifest Illumination Samādhi? Because when abiding in this samādhi, it causes the gateways of concentration to emit light and illuminate everywhere, therefore it is called the Manifest Illumination Samādhi.
Why is it called the Samādhi of What Should Be Done and What Should Not Be Done? Because when abiding in this samādhi, throughout all absorptions, everything that should be done and everything that should not be done are clearly revealed, therefore it is called the Samādhi of What Should Be Done and What Should Not Be Done.
Why is it called the Samādhi of the Mark of the Banner of Wisdom? Because when abiding in this samādhi, one sees the wondrous wisdom characteristics of the absorptions, therefore it is called the Samādhi of the Mark of the Banner of Wisdom.
Why is it called the Vajra Garland Samādhi? Because when abiding in this samādhi, although one fully comprehends all dharmas, one does not see the characteristics of anything at all, therefore it is called the Vajra Garland Samādhi.
Why is it called the Abiding Mind Samādhi? Because when abiding in this samādhi, the mind neither moves nor universally illuminates, nor does it diminish; one does not think that there is such a mind, therefore it is called the Abiding Mind Samādhi.
Why is it called the Universal Brightness Samādhi? Because when abiding in this samādhi, one can universally contemplate the light of all concentrations, therefore it is called the Universal Brightness Samādhi.
Why is it called the Good Abiding Samādhi? Because when abiding in this Samādhi, one can skillfully abide in the various concentrations; therefore, it is called the Good Abiding Samādhi.
Why is it called the Jewel Accumulation Samādhi? Because when abiding in this Samādhi, one contemplates the various concentrations as a treasure; therefore, it is called the Jewel Accumulation Samādhi.
Why is it called the Wondrous Dharma Seal Samādhi? Because when abiding in this Samādhi, one can authenticate the various concentrations with the Seal of No Seal; therefore, it is called the Wondrous Dharma Seal Samādhi.
Why is it called the Samādhi of the Equality of Dharma-Nature? Because when abiding in this Samādhi, one does not see even the slightest portion of any phenomenon as separate from the equality of Dharma; therefore, it is called the Samādhi of the Equality of Dharma-Nature.
Why is it called the Samādhi of Renouncing Attachment to Bliss? Because when abiding in this Samādhi, one abandons attachment to the bliss of all meditative absorptions and all phenomena; therefore, it is called the Samādhi of Renouncing Attachment to Bliss.
Why is it called the Samādhi of Dharma Fullness? Because when abiding in this Samādhi, the characteristics of all phenomena completely disappear and become fully integrated with the Buddha’s teachings; therefore, it is called the Samādhi of Dharma Fullness.
Why is it called the Scattering Samādhi? Because when abiding in this Samādhi, one can cause the meditative absorptions to scatter the phenomena; therefore, it is called the Scattering Samādhi.
Why is it called the Samādhi of Discerning Dharma Phrases? Because when abiding in this Samādhi, one can skillfully discern the Dharma phrases of the various meditative absorptions; therefore, it is called the Samādhi of Discerning Dharma Phrases.
Why is it called the Samādhi of the Equality of Self-Characteristics? Because when abiding in this Samādhi, one obtains the various concentrations that delight in the equality of self-characteristics; therefore, it is called the Samādhi of the Equality of Self-Characteristics.
Why is it called the Samādhi of Being Apart from the Characteristics of Written Words? Because when abiding in this Samādhi, one does not obtain the various concentrations that delight in the characteristics of written words; therefore, it is called the Samādhi of Being Apart from the Characteristics of Written Words.
Why is it called the Samādhi of Ending the Object of Cognition? Because when abiding in this Samādhi, one puts an end to the characteristics of the objects of cognition of the various concentrations; therefore, it is called the Samādhi of Ending the Object of Cognition.
Why is it called the Unchanging Samādhi? Because when abiding in this Samādhi, one does not realize the characteristic of change and alteration in phenomena; therefore, it is called the Unchanging Samādhi.
Why is it called the Samādhi Without Categories? Because when abiding in this Samādhi, one does not attain the distinct categorical characteristics of phenomena; therefore, it is called the Samādhi Without Categories.
Why is it called the Samādhi Entering into Name and Characteristics? Because when abiding in this Samādhi, one awakens to and enters into the differentiated names and characteristics of phenomena; therefore, it is called the Samādhi Entering into Name and Characteristics.
Why is it called the Samādhi of Non-Conceptual Practice? Because when abiding in this Samādhi, one does not see attainment with regard to the characteristics of all meditative absorptions; therefore, it is called the Samādhi of Non-Conceptual Practice.
Why is it called the Samādhi Free from Defiled Darkness? Because when abiding in this Samādhi, one can eliminate the darkness of the various meditative absorptions; therefore, it is called the Samādhi Free from Defiled Darkness.
Why is it called the Complete Practice Samādhi? Because when abiding in this Samādhi, one sees all the differentiated modes of practice of the various concentrations; therefore, it is called the Complete Practice Samādhi.
Why is it called the Unmoving Samādhi? Because when abiding in this Samādhi, one does not perceive the movement and change of the various concentrations; therefore, it is called the Unmoving Samādhi.
Why is it called the Samādhi Transcending Realms? Because when abiding in this Samādhi, one surpasses the characteristics of the objects of cognition of the various concentrations; therefore, it is called the Samādhi Transcending Realms.
Why is it called the Samādhi Free from the Accumulation of Multitudes of Virtues? Because when abiding in this Samādhi, with regard to all phenomena and all meditative absorptions, one does not attain the characteristic of accumulation, because all phenomena cannot be accumulated; therefore, it is called the Samādhi Free from the Accumulation of Multitudes of Virtues.
Why is it called the Samādhi of Decisive Abiding? Because when abiding in this Samādhi, although one decisively abides in the various meditative absorptions, one knows that the characteristics and objects of those absorptions cannot be grasped; therefore, it is called the Samādhi of Decisive Abiding.
Why is it called the Pure Wondrous Flower Samādhi? Because when abiding in this Samādhi, all concentrations are purified, adorned, and made splendid like wondrous flowers; therefore, it is called the Pure Wondrous Flower Samādhi.
Why is it called the Samādhi Possessing the Factors of Awakening? Because when abiding in this Samādhi, one cultivates the seven factors of enlightenment and quickly brings them to perfection; therefore, it is called the Samādhi Possessing the Factors of Awakening.
Why is it called the Infinite Eloquence Samādhi? Because when abiding in this Samādhi, one attains infinite eloquence regarding all phenomena; therefore, it is called the Infinite Eloquence Samādhi.
Why is it called the Samādhi Without Equal Among Equals? Because when abiding in this Samādhi, one attains the unsurpassed nature of the various concentrations; therefore, it is called the Samādhi Without Equal Among Equals.