THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 513
Chapter 19: SUCHNESS (1)
At that time, the gods of the Desire Realm and the Form Realm all carried various kinds of fragrant powders and many heavenly flowers, which they scattered from afar as offerings to the Buddha. They bowed at His feet, then withdrew and stood to one side with palms joined respectfully, saying:
“World-Honored One, this Prajñāpāramitā is extremely profound, difficult to see and difficult to understand, beyond thought and inconceivable, transcending the realm of thought, wondrous and tranquil. Only those with keen wisdom can know it; it is not something that ordinary worldly beings can believe and accept. Rather, it must be realized by those who have attained the supreme Enlightenment. In this profound Prajñāpāramitā Sutra, all Tathāgatas, Arhats, Fully Enlightened Ones have proclaimed:
The five aggregates are the wisdom of omniscience. The wisdom of omniscience is the five aggregates. Expanding further, the wisdom of all aspects is the wisdom of omniscience. The wisdom of omniscience is the wisdom of all aspects. All Buddhas are the wisdom of omniscience. The wisdom of omniscience is all Buddhas. Why is this so? Because the suchness of the five aggregates, the suchness of the wisdom of omniscience, and the suchness of all dharmas are one suchness, without two and without distinction.
Expanding further, the suchness of the wisdom of all aspects, the suchness of the wisdom of omniscience, and the suchness of all dharmas are one suchness, without two and without distinction. Just as the suchness of all Buddhas, the suchness of the wisdom of omniscience, and the suchness of all dharmas are one suchness, without two and without distinction.”
The Buddha said to the gods:
“Indeed, indeed, it is just as you have said! Gods, you should know that when considering this meaning, My mind only turned toward silence and did not wish to teach the Dharma. Why is this so? Because this Dharma is profound, difficult to see and difficult to understand, beyond thought and beyond the realm of thought, wondrous and tranquil. Only those with keen wisdom can know it; it is not something ordinary worldly beings can believe and understand.
That is to say, the profound Prajñāpāramitā is the supreme Enlightenment realized by the Tathāgata, Arhat, Fully Enlightened One. Gods, you should know that although Buddhas have realized the supreme Enlightenment, there is neither one who realizes nor that which is realized, no place of realization, and no time of realization.
Gods, you should know that this Dharma is profound and subtle; it is the manifestation of non-duality, which cannot be measured by worldly beings. Gods, you should know that because the vastness of space is profound, this Dharma is profound. Because suchness up to the inconceivable realm is profound, this Dharma is profound. Because immeasurability and boundlessness are profound, this Dharma is profound. Because there is no coming and no going, this Dharma is profound. Because there is no arising and no ceasing, this Dharma is profound. Because there is no defilement and no purity, this Dharma is profound. Because there is no knowing and no attaining, this Dharma is profound. Because there is no creating and no making, this Dharma is profound. Because self and even views are profound, this Dharma is profound. Because the five aggregates are profound, this Dharma is profound. Expanding further, because the wisdom of all aspects is profound, this Dharma is profound. Because all Buddha-dharmas are profound, this Dharma is profound.”
The gods again said to the Buddha:
“The profound and wondrous Dharma taught here is not something ordinary beings in the world can believe and accept. Why? This profound Dharma is not spoken for the sake of grasping the five aggregates, nor is it spoken for the sake of abandoning the five aggregates. Expanding further, it is not spoken for the sake of grasping the wisdom of all aspects, nor is it spoken for the sake of abandoning the wisdom of all aspects. It is not spoken for the sake of grasping all Buddha-dharmas, nor is it spoken for the sake of abandoning all Buddha-dharmas.
Sentient beings in the world have many activities and grasp at self and what belongs to self. That is, they think: Form is self, form belongs to self. Feeling, perception, formations, and consciousness are self, and belong to self. Expanding further, they think the wisdom of omniscience is self and belongs to self. They think the wisdom of the path aspect and the wisdom of all aspects are self and belong to self.”
The World-Honored One said to the gods:
“Indeed, indeed, it is just as you have said! Gods, you should know that if a great Bodhisattva practices by grasping the five aggregates, practices by abandoning the five aggregates, and expanding further practices by grasping all dharmas or abandoning all dharmas, then this great Bodhisattva cannot practice the Prajñāpāramitā, Meditation, Diligence, Patience, Pure Discipline, or Giving perfections; expanding further, cannot practice the wisdom of all aspects.
At that time, Venerable Subhūti said to the Buddha:
‘World-Honored One, this profound Dharma can accord with all dharmas. That is, it can accord with the Prajñāpāramitā, Meditation, Diligence, Patience, Pure Discipline, and Giving perfections, expanding further to the wisdom of all aspects.
This profound Dharma completely causes no obstruction. That is, it does not obstruct form, feeling, perception, formations, consciousness, expanding further to the wisdom of all aspects. This profound Dharma takes non-obstruction as its characteristic. Why? Because space is equal; because suchness up to the inconceivable realm is equal; because emptiness, signlessness, and wishlessness are equal; because arising and ceasing are equal; because creating and making are equal; because defilement and purity are equal. Therefore, this profound Dharma takes non-obstruction as its characteristic.
This profound Dharma neither arises nor ceases. Why? Because form neither arises nor ceases. Because feeling, perception, formations, and consciousness neither arise nor cease; expanding further, because the wisdom of omniscience neither arises nor ceases; because the wisdom of the path aspect and the wisdom of all aspects neither arise nor cease, therefore this profound Dharma neither arises nor ceases.
This profound Dharma leaves no trace whatsoever. Why? Because the trace of form cannot be grasped; the traces of feeling, perception, formations, and consciousness cannot be grasped; expanding further, the trace of the wisdom of omniscience cannot be grasped; the traces of the wisdom of the path aspect and the wisdom of all aspects also cannot be grasped. Therefore, this profound Dharma completely has no trace.’”
At that time, the gods of the Desire Realm and Form Realm again said to the Buddha:
“Venerable Subhūti truly is the son of the Buddha, born from the Tathāgata. Why? Because whatever Dharma Venerable Subhūti teaches accords with the nature of emptiness.”
Venerable Subhūti asked the gods of the Desire Realm and Form Realm:
“You say that I am the son of the Buddha, born from the Tathāgata. How is Subhūti born from the Tathāgata? It means that he is born from the suchness of the Tathāgata. Why? Because the suchness of the Tathāgata neither comes nor goes. The suchness of Subhūti also neither comes nor goes. Therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is the suchness of all dharmas. The suchness of all dharmas is the suchness of the Tathāgata. Thus, suchness has no nature of suchness and also no nature of non-suchness.
The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata takes permanence as its characteristic. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata does not change and does not discriminate, yet it pervades and transforms all dharmas. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is unobstructed. The suchness of all dharmas is also unobstructed. Whether the suchness of the Tathāgata or the suchness of all dharmas, they are both the same suchness, without two and without distinction, without creation and without making.
This suchness is the characteristic of permanent suchness; there is never a time when it is the characteristic of non-suchness. Because it is the characteristic of permanent suchness and never the characteristic of non-suchness, it is without two and without distinction.
The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
In all places, the suchness of the Tathāgata does not remember or discriminate. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata has no difference and cannot be grasped. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
The suchness of the Tathāgata is not separate from the suchness of all dharmas. The suchness of all dharmas is not separate from the suchness of the Tathāgata. This suchness is the characteristic of permanent suchness; there is never a time when it is the characteristic of non-suchness. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
Although it is said that he is born from the Tathāgata, there is no place of birth, because the suchness of Subhūti is not different from the suchness of the Buddha.
The suchness of the Tathāgata does not belong to the past, does not belong to the present, and does not belong to the future. The suchness of all dharmas also does not belong to the past, present, or future. The suchness of Subhūti is likewise so; therefore, it is said that Subhūti is born from the Tathāgata.
Because the suchness of the past is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of the past is equal. Because the suchness of the future is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of the future is equal. Because the suchness of the present is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of the present is equal.
Whether the suchness of the past, the suchness of the future, the suchness of the present, or the suchness of the Tathāgata, all are the same suchness, equal, without two and without distinction.
Because the suchness of form is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of form is equal. Because the suchness of feeling, perception, formations, and consciousness is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of feeling, perception, formations, and consciousness is equal.
Whether the suchness of form, the suchness of feeling, perception, formations, and consciousness, or the suchness of the Tathāgata, all are the same suchness, equal, without two and without distinction.
Expanding further, because the suchness of the wisdom of omniscience is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of the wisdom of omniscience is equal. Because the suchness of the wisdom of the path aspect and the wisdom of all aspects is equal, the suchness of the Tathāgata is equal. Because the suchness of the Tathāgata is equal, the suchness of the wisdom of the path aspect and the wisdom of all aspects is equal.
Whether the suchness of the wisdom of omniscience, the suchness of the wisdom of the path aspect and the wisdom of all aspects, or the suchness of the Tathāgata, all are the same suchness, equal, without two and without distinction.
Gods, you should know that great Bodhisattvas directly realize such equality of the suchness of all dharmas, and therefore are called Tathāgatas, Arhats, Fully Enlightened Ones. Regarding this suchness of all dharmas, I have great faith and understanding; therefore, it is said that Subhūti is born from the Tathāgata.”
While this characteristic of suchness was being explained, the entire three-thousand-great-thousand world system quaked in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the middle rose and the surroundings sank; the surroundings rose and the middle sank.
At that time, the gods of the Desire Realm and Form Realm successively scattered wondrous heavenly fragrant powders and heavenly flowers upon the World-Honored One and Subhūti, then said to the Buddha:
“World-Honored One, how extraordinary, how unprecedented! Venerable Subhūti, through suchness, is born from the Tathāgata.”
Subhūti said to the gods of the Desire Realm and Form Realm:
“Gods, you should know that I, Subhūti, am born from the Tathāgata not because of form, not because of feeling, perception, formations, or consciousness. Therefore, I am born from the Tathāgata. I am not born from the suchness of form. I am not born from the suchness of feeling, perception, formations, or consciousness. I am not born from being separate from form. I am not born from being separate from feeling, perception, formations, or consciousness. I am not born from being separate from the suchness of form. I am not born from being separate from the suchness of feeling, perception, formations, or consciousness.
Expanding further, I am not born from the wisdom of omniscience. I am not born from the wisdom of the path aspect and the wisdom of all aspects. I am not born from the suchness of the wisdom of omniscience. I am not born from the suchness of the wisdom of the path aspect and the wisdom of all aspects. I am not born from being separate from the wisdom of omniscience. I am not born from being separate from the wisdom of the path aspect and the wisdom of all aspects. I am not born from being separate from the suchness of the wisdom of omniscience. I am not born from being separate from the suchness of the wisdom of the path aspect and the wisdom of all aspects.
I am not born from conditioned phenomena, nor from unconditioned phenomena. I am not born from the suchness of conditioned phenomena, nor from the suchness of unconditioned phenomena. I am not born from being separate from conditioned phenomena, nor from being separate from unconditioned phenomena. I am not born from being separate from the suchness of conditioned phenomena, nor from being separate from the suchness of unconditioned phenomena.
Why? Because all these dharmas do not truly exist. Those who arise in accordance with these dharmas, the arising in accordance with these dharmas, that from which they arise, and the place where they arise cannot be grasped, because the self-nature of all dharmas is empty.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, the suchness of all dharmas, extending up to the inconceivable realm, is extremely profound. That is, within it, form cannot be grasped. Feeling, perception, formations, and consciousness also cannot be grasped. The suchness of form cannot be grasped. The suchness of feeling, perception, formations, and consciousness also cannot be grasped.
Why? Within this, form up to consciousness itself cannot be grasped, so how could there be the suchness of form up to the suchness of consciousness that can be grasped?
Expanding further, within this, the wisdom of omniscience cannot be grasped; the wisdom of the path aspect and the wisdom of all aspects also cannot be grasped. The suchness of the wisdom of omniscience cannot be grasped; the suchness of the wisdom of the path aspect and the wisdom of all aspects also cannot be grasped.
Why? Within this, the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects themselves cannot be grasped, so how could there be the suchness of the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects that can be grasped?”
The Buddha said to Śāriputra:
“Indeed, indeed, it is just as you have said!”
While speaking of this characteristic of suchness, two thousand bhikṣus ended all outflows, their minds were liberated, and they became arhats. Another five hundred bhikṣuṇīs became free from dust and defilement and attained the pure Dharma eye in all dharmas. Five thousand Bodhisattvas simultaneously attained the patient acceptance of the non-arising of dharmas. Six thousand Bodhisattvas ended all outflows, their minds were liberated, and they attained the fruit of arhatship.
At that time, the Buddha said to Śāriputra:
“Now among this assembly, these six thousand Bodhisattvas previously, in the presence of five hundred past Buddhas, drew near, made offerings, renounced faith in worldly life, and diligently cultivated the pure conduct. Although they practiced Giving, Pure Discipline, Patience, Diligence, and Meditation, they did not maintain the skillful means of the profound Prajñāpāramitā. Instead, they gave rise to differentiated thoughts and cultivated differentiated practices.
When practicing Giving, they thought: ‘This is giving. This is the recipient. This is the thing given. I am the one who gives.’
When practicing Pure Discipline, they thought: ‘This is pure discipline. This creates karmic offenses. This is the object to be protected. I am the one who maintains discipline.’
When practicing Patience, they thought: ‘This is patience. This is the obstacle to patience. This is the realm in which patience is practiced. I can endure.’
When practicing Diligence, they thought: ‘This is diligence. This is laziness. This is the task accomplished. I have been diligent.’
When practicing Meditation, they thought: ‘This is meditation. This is distraction. This is what has been cultivated. I can cultivate concentration.’
These people did not maintain the skillful means of the profound Prajñāpāramitā, but merely relied upon differentiated thoughts to practice differentiated Giving, Pure Discipline, Patience, Diligence, and Meditation.
Because of differentiated thoughts and differentiated practices, they did not attain the non-differentiated thought of Bodhisattvas and lost the non-differentiated practice of Bodhisattvas. Because of this cause, they could not enter the stage of the Bodhisattva’s right determination free from birth. Because they did not enter the stage of the Bodhisattva’s right determination free from birth, they attained the fruit of Stream-entry and gradually up to the fruit of arhatship.
Therefore, Śāriputra, any great Bodhisattva who, although possessing the path of a great Bodhisattva and the three liberation doors of Emptiness, Signlessness, and Wishlessness, does not maintain the skillful means of the profound Prajñāpāramitā and realizes ultimate reality will fall into the ranks of Śrāvakas or Pratyekabuddhas.”
At that time, Śāriputra again said to the Buddha:
“For what reason do some Bodhisattvas cultivate Emptiness, Signlessness, and Wishlessness, yet because they do not maintain the skillful means of the profound Prajñāpāramitā, when realizing ultimate reality they fall into the ranks of Śrāvakas or Pratyekabuddhas? And why do other Bodhisattvas also cultivate Emptiness, Signlessness, and Wishlessness, but because they maintain the skillful means of the profound Prajñāpāramitā, they enter the Bodhisattva’s stage of right determination free from birth, gradually cultivate the practices of Bodhisattvas, and attain supreme Enlightenment?”
At that time, the World-Honored One said to Śāriputra:
“If Bodhisattvas are separated from the mind of omniscient wisdom, do not take great compassion as their foundation, and cultivate Emptiness, Signlessness, and Wishlessness, then because they do not maintain the skillful means of Prajñāpāramitā, they immediately realize ultimate reality and fall into the ranks of Śrāvakas or Pratyekabuddhas.
If Bodhisattvas do not separate from the mind of omniscient wisdom, take great compassion as their foundation, and cultivate Emptiness, Signlessness, and Wishlessness, while maintaining the skillful means of the profound Prajñāpāramitā, then they enter the Bodhisattva’s stage of right determination free from birth, gradually cultivate the practices of Bodhisattvas, and attain supreme Enlightenment.
Śāriputra, it is like a bird whose body is enormous, measuring one hundred yojanas, two hundred, or even five hundred yojanas, but it has no wings. If this bird were to throw itself from the Heaven of the Thirty-three and fall toward Jambudvīpa, halfway down it might think: ‘I want to rise back up to the Heaven of the Thirty-three.’ What do you think? Could this bird return to the Heaven of the Thirty-three?”
Śāriputra replied:
“World-Honored One, it cannot. Well-Gone One, it cannot.”
The Buddha said:
“Śāriputra, if while falling halfway down, this bird wished: ‘When I reach Jambudvīpa, may my body not be harmed,’ what do you think? Could this bird’s wish be fulfilled?”
Śāriputra replied:
“No, World-Honored One. No, Well-Gone One. When it reaches Jambudvīpa, this bird’s body will certainly be harmed, either losing its life or suffering severe pain close to death. Why? Because this bird’s body is too large and it falls from too great a height without wings.”
The Buddha said:
“Śāriputra, indeed, indeed, it is just as you have said! Śāriputra, there are Bodhisattvas who are likewise so. Although they have passed through countless, innumerable great kalpas diligently practicing Giving, Pure Discipline, Patience, Diligence, and Meditation, and have also cultivated the three liberation doors of Emptiness, Signlessness, and Wishlessness, because they do not maintain the skillful means of the Prajñāpāramitā and immediately realize ultimate reality, they fall into the ranks of Śrāvakas or Pratyekabuddhas.
Why? Because these Bodhisattvas are separated from the mind of omniscient wisdom and do not take great compassion as their foundation. Although they have passed through countless, immeasurable great kalpas diligently cultivating Giving, Pure Discipline, Patience, Diligence, and Meditation, and have cultivated the three liberation doors of Emptiness, Signlessness, and Wishlessness, because they do not maintain the skillful means of Prajñāpāramitā, they fall into the ranks of Śrāvakas or Pratyekabuddhas.
Although these Bodhisattvas recollect, make offerings to, respectfully honor, and accord with the discipline aggregate, concentration aggregate, wisdom aggregate, liberation aggregate, and liberation knowledge-and-vision aggregate of the Buddhas of the past, present, and future, they grasp characteristics within those dharmas and therefore cannot correctly understand the true merits of the discipline aggregate, concentration aggregate, wisdom aggregate, liberation aggregate, and liberation knowledge-and-vision aggregate of the Buddhas.
Because these Bodhisattvas cannot correctly understand the merits of the Buddha, although they hear the path of great Bodhisattvas and teachings on Emptiness, Signlessness, and Wishlessness, they rely upon these words and grasp the characteristics of these dharmas. Having grasped characteristics, they dedicate them toward supreme Enlightenment.
Because these Bodhisattvas dedicate in this way, they do not attain supreme Enlightenment but instead fall into the ranks of Śrāvakas or Pratyekabuddhas. Why? Śāriputra, because they do not maintain the skillful means of the profound Prajñāpāramitā, although they dedicate all roots of virtue they have cultivated toward supreme Enlightenment, these Bodhisattvas still fall into the ranks of Śrāvakas and Pratyekabuddhas.
Furthermore, Śāriputra, there are Bodhisattvas who, from the moment they first arouse the mind, do not separate from omniscient wisdom, take great compassion as their foundation, diligently cultivate Giving, Pure Discipline, Patience, Diligence, and Meditation, and constantly maintain the skillful means of the profound Prajñāpāramitā.
Although they recollect the discipline aggregate, concentration aggregate, wisdom aggregate, liberation aggregate, and liberation knowledge-and-vision aggregate of the Buddhas of the past, present, and future, they do not grasp characteristics. Although they cultivate the three liberation doors of Emptiness, Signlessness, and Wishlessness, they do not grasp characteristics. Although they remember their own merits and those of all sentient beings equally and dedicate them together toward supreme Enlightenment, they also do not grasp characteristics.
Śāriputra, you should know that this great Bodhisattva proceeds directly to supreme Enlightenment and does not fall into the ranks of Śrāvakas or Pratyekabuddhas. Why? Because from the moment this great Bodhisattva first arouses the mind until completion, they never separate from the mind of omniscient wisdom and always take great compassion as their foundation. Although they cultivate Giving, Pure Discipline, Patience, Diligence, and Meditation, they do not grasp characteristics; although they recollect the discipline aggregate, concentration aggregate, wisdom aggregate, liberation aggregate, and liberation knowledge-and-vision aggregate of the Buddhas of the past, present, and future, they also do not grasp characteristics; although they cultivate the path of great Bodhisattvas and the Dharma of Emptiness, Signlessness, and Wishlessness, they also do not grasp characteristics.
Śāriputra, because this great Bodhisattva possesses skillful means, they use a mind free of characteristics to practice Giving up to Prajñāpāramitā, and expanding further, use a mind free of characteristics to practice the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects. Therefore, they will certainly attain the supreme Enlightenment they seek.”
At that time, Śāriputra said to the Buddha:
“According to my understanding, the Buddha’s words mean that any great Bodhisattva who, from the moment of first arousing the mind until completion, always maintains the skillful means of the profound Prajñāpāramitā will be close to supreme Enlightenment. Why? Because from the moment this great Bodhisattva first arouses the mind until completion, they completely do not see even the slightest dharma that can be grasped. That is, whether the one who realizes, that which is realized, the place of realization, the time of realization, or that by which realization occurs, all cannot be grasped. Those dharmas called form, or feeling, perception, formations, consciousness, expanding further to the wisdom of all aspects, cannot be grasped.
Furthermore, World-Honored One, there are virtuous sons dwelling in the Bodhisattva vehicle who, because they cannot maintain the skillful means of the profound Prajñāpāramitā while seeking supreme Enlightenment, should know that regarding the supreme Enlightenment they seek, they have doubt and hesitation, wondering whether they will attain it or not. Why? Because these virtuous sons dwelling in the Bodhisattva vehicle cannot maintain the skillful means of the profound Prajñāpāramitā, and regarding practices they have cultivated, such as Giving, Pure Discipline, Patience, Diligence, Meditation, and Prajñāpāramitā, they grasp their characteristics; expanding further, regarding the practices they have cultivated, such as the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects, they grasp characteristics.
For this reason, these virtuous sons dwelling in the Bodhisattva vehicle doubt and hesitate whether they will attain supreme Enlightenment or not.
Therefore, World-Honored One, any great Bodhisattva who wishes to attain supreme Enlightenment should never be separated from the skillful means of Prajñāpāramitā. When this great Bodhisattva abides in the skillful means of Prajñāpāramitā, using non-attainment as the means, with a mind in accordance with signlessness, they cultivate Giving up to Prajñāpāramitā, expanding further, using a mind in accordance with signlessness, they cultivate the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects.
When abiding in the skillful means of Prajñāpāramitā, if this great Bodhisattva uses non-attainment as the means and a mind in accordance with signlessness to cultivate all Buddha-dharmas in this way, they will certainly attain supreme Enlightenment.”
At that time, the gods of the Desire Realm and Form Realm together said to the Buddha:
“The supreme Enlightenment of the Buddhas is extremely difficult to believe and understand, extremely difficult to attain. Why? Because all great Bodhisattvas must directly know the self-characteristics and common characteristics of all dharmas before they can attain the supreme Enlightenment they seek, yet the characteristics of dharmas that Bodhisattvas directly know are nonexistent and cannot be grasped.”
At that time, the Buddha said to the gods:
“Indeed, indeed, it is just as you have said! The supreme Enlightenment of the Buddhas is extremely difficult to believe and understand, extremely difficult to attain.
Gods, you should know that I too directly know all characteristics of dharmas in order to attain supreme Enlightenment, yet ultimately I do not attain any ultimate characteristic of dharma. It cannot be said: ‘This is the one who realizes; this is what is realized; this is the place of realization; this is the time of realization,’ nor can it be said that realization occurs because of this.
Why? Gods, because all dharmas are ultimately pure, conditioned and unconditioned dharmas are ultimately empty. Therefore, supreme Enlightenment is extremely difficult to believe and understand, extremely difficult to attain.”
Venerable Subhūti then said:
“As the World-Honored One said, the supreme Enlightenment of the Buddhas is extremely difficult to believe and understand, extremely difficult to attain. According to my contemplation, the Buddha’s words mean that the supreme Enlightenment of the Buddhas is very easy to believe and understand, very easy to attain.
Why? If one can understand that there is no dharma that realizes, no dharma that is realized, no place of realization, no time of realization, and no realization through this, then one can believe and understand the supreme Enlightenment of the Buddhas.
If one directly knows that there is no dharma that realizes, no dharma that is realized, no time of realization, and no realization through this, then one can attain the supreme Enlightenment one seeks.
Why? Because all dharmas are ultimately empty. Within ultimate emptiness, there is completely no dharma that can be called the one who realizes, called that which is realized, called the place of realization, called the time of realization, or called that through which realization occurs.
Why? Because the nature and characteristics of all dharmas are empty. Whether increasing or decreasing, they do not truly exist and cannot be grasped.
For this reason, the practices cultivated by great Bodhisattvas, from Giving up to Prajñāpāramitā, do not truly exist and cannot be grasped. Expanding further, the wisdom of omniscience, the wisdom of the path aspect, and the wisdom of all aspects do not truly exist and cannot be grasped.
Great Bodhisattvas contemplate all dharmas, whether with form or without form, visible or invisible, having obstruction or without obstruction, with outflows or without outflows, conditioned or unconditioned, and all are ultimately nonexistent and cannot be grasped.
For this reason, I contemplate the meaning of the Buddha’s words to be that the supreme Enlightenment of the Buddhas is very easy to believe and understand, very easy to attain. Within this, great Bodhisattvas should not say that it is difficult to believe and understand and difficult to attain.
Why? Because form, the self-nature of form, is empty. Feeling, perception, formations, and consciousness, the self-nature of feeling, perception, formations, and consciousness, are empty. Expanding further, the wisdom of omniscience, the self-nature of the wisdom of omniscience, is empty. The wisdom of the path aspect, the self-nature of the wisdom of the path aspect, is empty. The wisdom of all aspects, the self-nature of the wisdom of all aspects, is empty.
Regarding this meaning of emptiness of self-nature, if a great Bodhisattva deeply believes and understands it, realizes it without contradiction, then they immediately attain supreme Enlightenment. For this reason, I say that supreme Enlightenment is not difficult to believe and understand and is not difficult to attain.”
At that time, Śāriputra said to Subhūti:
“It is also for this reason that the supreme Enlightenment of the Buddhas is truly difficult to believe and understand and difficult to attain. Why? Because great Bodhisattvas contemplate all dharmas as completely without self-nature, all like space.
For example, space does not think: ‘I will believe and understand and attain supreme Enlightenment.’ Great Bodhisattvas are likewise so; they do not think: ‘I will believe and understand and attain supreme Enlightenment.’
Why? Because the nature and characteristics of all dharmas are empty and equal like space.
Great Bodhisattvas must believe and understand that all dharmas are empty and equal like space, and realize them without contradiction, only then attaining supreme Enlightenment.
Any great Bodhisattva who believes and understands that dharmas are equal with space, and thinks it is easy to give rise to belief and understanding and easy to attain supreme Enlightenment, then there would not be countless numbers of great Bodhisattvas wearing the armor of great merit and proceeding toward supreme Enlightenment who retreat halfway.
Therefore, you should know that supreme Enlightenment is extremely difficult to believe and understand and difficult to attain.”
Venerable Subhūti said to Śāriputra:
“What do you think? Does form experience decline with regard to the Buddha’s supreme Enlightenment?”
Śāriputra said:
Subhūti, there is not.
What do you think? Do feeling, perception, volitional formations, and consciousness undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from form, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from feeling, perception, volitional formations, and consciousness, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Does the suchness of form undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Does the suchness of feeling, perception, volitional formations, and consciousness undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from the suchness of form, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from the suchness of feeling, perception, volitional formations, and consciousness, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha? Subhūti, there is not.
What do you think? If explained in detail up to all-knowing wisdom, does it undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Do path-aspect wisdom and all-aspect wisdom undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? If apart from all-knowing wisdom, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from path-aspect wisdom and all-aspect wisdom, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Does the suchness of all-knowing wisdom undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Does the suchness of path-aspect wisdom and all-aspect wisdom undergo decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? If apart from the suchness of all-knowing wisdom, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from the suchness of path-aspect wisdom and all-aspect wisdom, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
Furthermore, Śāriputra, what do you think? Does the suchness of all phenomena, explained extensively up to the inconceivable realm, undergo decline with regard to the unsurpassed, highest perfect enlightenment?
Śāriputra said:
Subhūti, there is not.
What do you think? Apart from the suchness of all phenomena, explained extensively up to the inconceivable realm, is there any phenomenon that undergoes decline with regard to the unsurpassed, highest perfect enlightenment of the Buddha?
Śāriputra said:
Subhūti, there is not.
At that time, the Venerable Subhūti said to Śāriputra:
If all phenomena, because they are truly established and because they abide, are completely nonexistent and cannot be apprehended at all, then what phenomena could possibly undergo decline with regard to the unsurpassed, highest perfect enlightenment?
Śāriputra said to Subhūti:
As the Venerable One has said, within the patient acceptance of the unborn nature of phenomena, there is absolutely nothing that truly exists, and there is also no Bodhisattva who can be said to undergo decline with regard to the unsurpassed, highest perfect enlightenment. If this is so, why did the Buddha say that there are three kinds of people abiding in the Bodhisattva vehicle? It should only have been said that there is one. Likewise, as the Venerable One has said, there should be no distinctions among the three Bodhisattva vehicles; there should only be the single vehicle of perfect enlightenment.
At that time, Mānava, the son of the Venerable Pūrṇa, said to the Venerable Śāriputra:
Ask Subhūti whether only one Bodhisattva vehicle is needed. Then ask further: Is there any need to establish three different vehicles, or is only one vehicle of perfect enlightenment needed?
Then Śāriputra asked Subhūti:
Is only one Bodhisattva vehicle needed?
The Venerable Subhūti said to Śāriputra:
What do you think? Within the suchness of all phenomena, are there three kinds of people abiding in the Bodhisattva vehicle with different characteristics? That is, are there those who fall into the vehicle of the Śrāvakas, those who fall into the stage of the Pratyekabuddhas, or those who attain the unsurpassed vehicle?
Śāriputra said:
Subhūti, there is not.
What do you think? Within the suchness of all phenomena, are there three different vehicles of the Bodhisattvas?
Subhūti, there is not.
What do you think? Within the suchness of all phenomena, does there truly exist one vehicle of perfect enlightenment for the Bodhisattvas?
Śāriputra said:
Subhūti, there is not.
What do you think? Does the suchness of phenomena have one, two, or three characteristics?
Śāriputra said:
Subhūti, there is not.
What do you think? Within the suchness of all phenomena, must there be one phenomenon or one Bodhisattva that can be apprehended?
Śāriputra said:
Subhūti, there is not.
At that time, the Venerable Subhūti said to Śāriputra:
If all phenomena are truly established and abiding, completely nonexistent, and cannot be apprehended, then why does Śāriputra give rise to the thought: “With regard to the unsurpassed, highest perfect enlightenment of the Buddha, this Bodhisattva will certainly decline,” or “With regard to the unsurpassed, highest perfect enlightenment of the Buddha, this Bodhisattva will certainly not decline”? With regard to the unsurpassed, highest perfect enlightenment of the Buddha, this Bodhisattva says that it is uncertain. Thus, is this Bodhisattva of the Śrāvaka vehicle, or is this Bodhisattva of the Pratyekabuddha vehicle, or is this Bodhisattva of the unsurpassed vehicle? Is it three or is it one?
Śāriputra, if a Great Bodhisattva has completely no attainment with regard to all phenomena, if regarding the suchness of all phenomena they also completely understand that all are without attainment, if regarding Bodhisattvas they have no attainment, and regarding the unsurpassed, highest perfect enlightenment of the Buddha they also have no attainment, you should know that this is truly a Great Bodhisattva. Śāriputra, if this Great Bodhisattva, upon hearing the teaching of the characteristic of the suchness of phenomena that cannot be apprehended, does not become frightened, does not become afraid, does not become alarmed, has no doubt, no regret, does not retreat, and does not lose heart, then this Great Bodhisattva will quickly attain the unsurpassed, highest perfect enlightenment and will certainly not turn back halfway.
At that time, the World-Honored One praised Subhūti:
Excellent, excellent! Today you have taught the essential Dharma for the Great Bodhisattvas. What you have spoken is entirely due to the majestic spiritual power of the Tathāgata. Subhūti, you should know that any Great Bodhisattva who deeply believes in and understands the characteristic of the suchness of phenomena as being ungraspable, and who knows that all phenomena have no differing characteristics—when hearing such a teaching about the ungraspable characteristic of the suchness of phenomena, whose mind does not become frightened, does not become afraid, does not become alarmed, has no doubt, no regret, does not retreat, and does not lose heart—that Great Bodhisattva will quickly attain the unsurpassed perfect enlightenment.
At that time, Śāriputra said to the Buddha:
World-Honored One, if a Great Bodhisattva accomplishes this Dharma, will they quickly attain the unsurpassed, highest perfect enlightenment?
The Buddha said to Śāriputra:
Yes, indeed, yes, indeed, just as you have said. If a Great Bodhisattva accomplishes this Dharma, they will quickly attain the unsurpassed, highest perfect enlightenment and will not fall into the ranks of the Śrāvakas or the Pratyekabuddhas.
At that time, Subhūti again said to the Buddha:
If a Great Bodhisattva wishes to quickly attain the unsurpassed, highest perfect enlightenment that they seek, what should they abide in, and how should they abide?
The Buddha said:
“Subhūti, if a Great Bodhisattva wishes to quickly attain the supreme and highest Enlightenment, he should abide with an equal mind toward all sentient beings and should not abide with an unequal mind; he should give rise to an equal mind toward all sentient beings and should not give rise to an unequal mind; he should speak to all sentient beings with an equal mind and should not speak to them with an unequal mind; he should give rise to great loving-kindness toward all sentient beings and should not give rise to anger toward them; he should speak to all sentient beings with great loving-kindness and should not speak to them with anger; he should give rise to great compassion toward all sentient beings and should not give rise to thoughts of harming them; he should speak to all sentient beings with a compassionate mind and should not speak to them with a mind of harm; he should give rise to great joy toward all sentient beings and should not give rise to jealousy toward them; he should speak to all sentient beings with great joy and should not speak to them with jealousy; he should give rise to great equanimity toward all sentient beings and should not give rise to partiality toward them; he should speak to all sentient beings with great equanimity and should not speak to them with partiality; he should give rise to respect toward all sentient beings and should not give rise to arrogance toward them; he should speak to all sentient beings with respect and should not speak to them with arrogance; he should give rise to a truthful mind toward all sentient beings and should not give rise to a deceitful and flattering mind toward them; he should speak to all sentient beings with a truthful mind and should not speak to them with a deceitful and flattering mind; he should give rise to a gentle mind toward all sentient beings and should not give rise to a harsh mind toward them; he should speak to all sentient beings with a gentle mind and should not speak to them with a harsh mind; he should give rise to a mind that benefits all sentient beings and should not give rise to a mind that harms them; he should speak to all sentient beings with a beneficial mind and should not speak to them with a harmful mind; he should give rise to a peaceful and joyful mind toward all sentient beings and should not give rise to a mind that causes unrest toward them; he should speak to all sentient beings with a peaceful and joyful mind and should not speak to them with a mind that causes unrest; he should give rise to an unobstructed mind toward all sentient beings and should not give rise to an obstructive mind toward them; he should speak to all sentient beings with an unobstructed mind and should not speak to them with an obstructive mind.
Toward all sentient beings, he should give rise to the mind of regarding them as his parents, as brothers, as sisters, as sons and daughters, as relatives and close family, and should also speak to them with this mind. He should give rise to the mind of friendship toward all sentient beings, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind of regarding them as his Upādhyāya, as his Ācārya, as disciples, and as fellow learners, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind of regarding them as Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Great Bodhisattvas, and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind that they should be offered offerings, respected, honored, revered, and praised, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind that they should be rescued, pitied, and protected, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind that they are ultimately empty, do not truly exist, and cannot be grasped, and should also speak to them with this mind. Toward all sentient beings, he should give rise to the mind of Emptiness, Signlessness, and Wishlessness, and should also speak to them with this mind.
Subhūti, any Great Bodhisattva who wishes to quickly attain the supreme and highest Enlightenment should use non-attainment as the means and abide in this way.
Furthermore, Subhūti, any Great Bodhisattva who wishes to quickly attain the supreme and highest Enlightenment should personally refrain from taking life, should also encourage others to refrain from taking life, should always correctly praise the Dharma of refraining from taking life, and should rejoice in and praise those who refrain from taking life. Expanding on this, he should personally refrain from wrong views, should also encourage others to refrain from wrong views, should always correctly praise the practice of abandoning wrong views, and should rejoice in and praise those who abandon wrong views.
He should personally cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; he should also encourage others to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations; he should always correctly praise the Dharma of cultivating the four meditative absorptions, the four immeasurables, and the four formless concentrations; and he should rejoice in and praise those who cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations.
He should personally perfect the Perfection of Giving through the Perfection of Prajñā, should encourage others to perfect the Perfection of Giving through the Perfection of Prajñā, should always correctly praise the Dharma of perfecting the Perfection of Giving through the Perfection of Prajñā, and should rejoice in and praise those who have perfected the Perfection of Giving through the Perfection of Prajñā.
He should personally abide in inner emptiness through emptiness of the emptiness of self-nature, should also encourage others to abide in inner emptiness through emptiness of the emptiness of self-nature, should always correctly praise the Dharma of abiding in inner emptiness through emptiness of the emptiness of self-nature, and should rejoice in and praise those who abide in inner emptiness through emptiness of the emptiness of self-nature.
He should personally abide in suchness through the inconceivable realm, should also encourage others to abide in suchness through the inconceivable realm, should always correctly praise the Dharma of abiding in suchness through the inconceivable realm, and should rejoice in and praise those who abide in suchness through the inconceivable realm.
He should personally abide in the four noble truths, should also encourage others to abide in the four noble truths, should always correctly praise the Dharma of abiding in the four noble truths, and should rejoice in and praise those who abide in the four noble truths.
He should personally cultivate the four foundations of mindfulness through the eightfold noble path, should also encourage others to cultivate the four foundations of mindfulness through the eightfold noble path, should always correctly praise the Dharma of cultivating the four foundations of mindfulness through the eightfold noble path, and should rejoice in and praise those who cultivate the four foundations of mindfulness through the eightfold noble path.
He should personally cultivate the three liberations of Emptiness, Signlessness, and Wishlessness; he should also encourage others to cultivate the three liberations of Emptiness, Signlessness, and Wishlessness; he should always correctly praise the Dharma of cultivating the three liberations of Emptiness, Signlessness, and Wishlessness; and he should rejoice in and praise those who cultivate the three liberations of Emptiness, Signlessness, and Wishlessness.
He should personally cultivate the eight liberations through the ten total spheres, should also encourage others to cultivate the eight liberations through the ten total spheres, should always correctly praise the Dharma of cultivating the eight liberations through the ten total spheres, and should rejoice in and praise those who cultivate the eight liberations through the ten total spheres.
He should personally perfect the stages of the Bodhisattva path, should also encourage others to perfect the stages of the Bodhisattva path, should always correctly praise the Dharma of perfecting the stages of the Bodhisattva path, and should rejoice in and praise those who have perfected the stages of the Bodhisattva path.
He should personally perfect all Dhāraṇī practices and all Samādhi practices; he should also encourage others to perfect all Dhāraṇī practices and all Samādhi practices; he should always correctly praise the Dharma of perfecting all Dhāraṇī practices and all Samādhi practices; and he should rejoice in and praise those who have perfected all Dhāraṇī practices and all Samādhi practices.
He should personally perfect the five kinds of eyes and the six supernatural powers; he should also encourage others to perfect the five kinds of eyes and the six supernatural powers; he should always correctly praise the Dharma of perfecting the five kinds of eyes and the six supernatural powers; and he should rejoice in and praise those who have perfected the five kinds of eyes and the six supernatural powers.
He should personally perfect the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; he should also encourage others to perfect the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; he should always correctly praise the Dharma of perfecting the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; and he should rejoice in and praise those who have perfected the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha.
He should personally perfect great loving-kindness, great compassion, great joy, and great equanimity; he should also encourage others to perfect great loving-kindness, great compassion, great joy, and great equanimity; he should always correctly praise the Dharma of perfecting great loving-kindness, great compassion, great joy, and great equanimity; and he should rejoice in and praise those who have perfected great loving-kindness, great compassion, great joy, and great equanimity.
He should personally perfect the thirty-two marks of a Great Being and the eighty excellent characteristics; he should also encourage others to perfect the thirty-two marks of a Great Being and the eighty excellent characteristics; he should always correctly praise the Dharma of perfecting the thirty-two marks of a Great Being and the eighty excellent characteristics; and he should rejoice in and praise those who have perfected the thirty-two marks of a Great Being and the eighty excellent characteristics.
He should personally perfect the quality of never forgetting and the nature of always remaining in equanimity; he should also encourage others to perfect the quality of never forgetting and the nature of always remaining in equanimity; he should always correctly praise the Dharma of perfecting the quality of never forgetting and the nature of always remaining in equanimity; and he should rejoice in and praise those who have perfected the quality of never forgetting and the nature of always remaining in equanimity.
He should personally contemplate the twelve links of dependent origination in their forward and reverse order; he should also encourage others to contemplate the twelve links of dependent origination in their forward and reverse order; he should always correctly praise the Dharma of contemplating the twelve links of dependent origination in their forward and reverse order; and he should rejoice in and praise those who contemplate the twelve links of dependent origination in their forward and reverse order.
He should personally know suffering, eliminate its causes, realize cessation, and cultivate the path; he should also encourage others to know suffering, eliminate its causes, realize cessation, and cultivate the path; he should always correctly praise the Dharma of knowing suffering, eliminating its causes, realizing cessation, and cultivating the path; and he should rejoice in and praise those who know suffering, eliminate its causes, realize cessation, and cultivate the path.
He should personally give rise to the wisdom that realizes the fruit of Stream-entry through Pratyekabuddha Enlightenment; although attaining the fruits from Stream-entry through Pratyekabuddha Enlightenment, he should not sink into emptiness or become trapped in quiescence. He should also encourage others to give rise to the wisdom that realizes the fruits from Stream-entry through Pratyekabuddha Enlightenment, and although realizing the fruits from Stream-entry through Pratyekabuddha Enlightenment, not sink into emptiness or become trapped in quiescence. He should always correctly praise the Dharma of giving rise to the wisdom that realizes the fruits from Stream-entry through Pratyekabuddha Enlightenment, and although attaining those fruits, not sinking into emptiness or becoming trapped in quiescence; and he should rejoice in and praise those who give rise to such wisdom and, although attaining those fruits, do not sink into emptiness or become trapped in quiescence.
He should personally enter the Bodhisattva’s stage of rightness and separation from birth; he should also encourage others to enter the Bodhisattva’s stage of rightness and separation from birth; he should always correctly praise the Dharma of entering the Bodhisattva’s stage of rightness and separation from birth; and he should rejoice in and praise those who have entered the Bodhisattva’s stage of rightness and separation from birth.”