THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 84
Chapter 24: RECEIVING THE TEACHING (3)
Those such as these completely do not use empty or non-empty to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate empty or non-empty; they do not use empty or non-empty to discriminate the dharmas of the stages of Stainless, Luminous through Excellent Wisdom and Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate empty or non-empty; they do not use with-signs or signless to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate with-signs or signless; they do not use with-signs or signless to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate with-signs or signless; they do not use with-wishes or wishless to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate with-wishes or wishless; they do not use with-wishes or wishless to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate with-wishes or wishless; they do not use arising or non-arising to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate arising or non-arising; they do not use ceasing or non-ceasing to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate ceasing or non-ceasing; they do not use ceasing or non-ceasing to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate ceasing or non-ceasing; they do not use tranquil or non-tranquil to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate tranquil or non-tranquil; they do not use tranquil or non-tranquil to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate tranquil or non-tranquil; they do not use departed or non-departed to discriminate the dharmas of the stage of Extreme Joy, nor do they use the dharmas of the stage of Extreme Joy to discriminate departed or non-departed; they do not use departed or non-departed to discriminate the dharmas of the stages of Stainless through Cloud of Dharma, nor do they use the dharmas of the stages of Stainless through Cloud of Dharma to discriminate departed or non-departed.
Those such as these completely do not use empty or non-empty to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate empty or non-empty; they do not use empty or non-empty to discriminate the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate empty or non-empty; they do not use with-signs or signless to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate with-signs or signless; they do not use with-signs or signless to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate with-signs or signless; they do not use with-wishes or wishless to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate with-wishes or wishless; they do not use with-wishes or wishless to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate with-wishes or wishless; they do not use arising or non-arising to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate arising or non-arising; they do not use ceasing or non-ceasing to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate ceasing or non-ceasing; they do not use ceasing or non-ceasing to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate ceasing or non-ceasing; they do not use tranquil or non-tranquil to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate tranquil or non-tranquil; they do not use tranquil or non-tranquil to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate tranquil or non-tranquil; they do not use departed or non-departed to discriminate the ordinary-person stage, nor do they use the ordinary-person stage to discriminate departed or non-departed; they do not use departed or non-departed to discriminate the Lineage stage through the Tathāgata stage, nor do they use the Lineage stage through the Tathāgata stage to discriminate departed or non-departed.
Those such as these completely do not use empty or non-empty to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate empty or non-empty; they do not use empty or non-empty to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate empty or non-empty; they do not use with-signs or signless to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate with-signs or signless; they do not use with-signs or signless to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate with-signs or signless; they do not use with-wishes or wishless to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate with-wishes or wishless; they do not use with-wishes or wishless to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate with-wishes or wishless; they do not use arising or non-arising to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate arising or non-arising; they do not use ceasing or non-ceasing to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate ceasing or non-ceasing; they do not use ceasing or non-ceasing to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate ceasing or non-ceasing; they do not use tranquil or non-tranquil to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate tranquil or non-tranquil; they do not use tranquil or non-tranquil to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate tranquil or non-tranquil; they do not use departed or non-departed to discriminate the dharmas of the ordinary-person stage, nor do they use the dharmas of the ordinary-person stage to discriminate departed or non-departed; they do not use departed or non-departed to discriminate the dharmas of the Lineage stage through the Tathāgata stage, nor do they use the dharmas of the Lineage stage through the Tathāgata stage to discriminate departed or non-departed.
Those such as these completely do not use empty or non-empty to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate empty or non-empty; they do not use empty or non-empty to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate empty or non-empty; they do not use with-signs or signless to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate with-signs or signless; they do not use with-signs or signless to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate with-signs or signless; they do not use with-wishes or wishless to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate with-wishes or wishless; they do not use with-wishes or wishless to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate with-wishes or wishless; they do not use arising or non-arising to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate arising or non-arising; they do not use ceasing or non-ceasing to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate ceasing or non-ceasing; they do not use ceasing or non-ceasing to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate ceasing or non-ceasing; they do not use tranquil or non-tranquil to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate tranquil or non-tranquil; they do not use tranquil or non-tranquil to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate tranquil or non-tranquil; they do not use departed or non-departed to discriminate the conditioned realm, nor do they use the conditioned realm to discriminate departed or non-departed; they do not use departed or non-departed to discriminate the unconditioned realm, nor do they use the unconditioned realm to discriminate departed or non-departed.
At that time, the Elder Subhūti said to the heavenly sons:
“Thus, the perfection of wisdom has been proclaimed as profound, difficult to see, difficult to know, not the object of deliberation and reflection, subtle, tranquil, supremely excellent and foremost, only self-realized by the noble and venerable ones, beyond the capacity of the wise of the world to measure. Within it, there is truly no one capable of trusting in and receiving it. Why? Because within it there is no dharma that can be displayed; and because no dharma can be displayed, the true trustee also cannot be grasped.”
Śāriputra asked Subhūti:
“Within this profound teaching of the perfection of wisdom, is it not the case that the teachings of the three vehicles — namely, the dharmas of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Supreme Vehicle — are extensively proclaimed? And is it not the case that the Bodhisattva path of the Great Bodhisattvas from the first moment of giving rise to the aspiration through the tenth stage — namely, the perfection of generosity, pure precepts, patience, energy, meditation, and wisdom; or inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature; or suchness, dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm; or the noble truths of suffering, origination, cessation, and the path; or the four dhyānas, four immeasurables, four formless concentrations; or the eight liberations, eight spheres of mastery, nine successive concentrations, ten totalities; or the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, noble eightfold path; or the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the five kinds of eyes and six supernatural powers; or the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha; or the dharma of non-forgetfulness and nature of constant equanimity; or the wisdom of all-knowing, wisdom of the aspects of the path, wisdom of all aspects; or all the dhāraṇī dharma gates and all the samādhi dharma gates — is all extensively proclaimed? And is it not the case that the most supreme matters of Great Bodhisattvas’ meritorious qualities are extensively proclaimed — namely, that Great Bodhisattvas who diligently practice the perfection of wisdom, wherever they are reborn always receive apparitional birth, with supernatural powers that do not regress, freely manifesting every wondrous function, going from one Buddha land to another making offerings to and revering, paying homage to, and praising the Buddha World-Honored Ones, according to their aspirations joyfully planting good roots, all devoting themselves diligently to practice and quickly reaching completion, at the places of the Buddhas hearing and upholding the true Dharma up to attaining the fruit of Supreme Enlightenment, always without forgetfulness and without laziness or abandonment, always abiding in supreme and wondrous samādhi, far from scattered minds — and because of these conditions they attain unobstructed eloquence, inexhaustible eloquence, faultless eloquence, sharp-penetrating eloquence, well-suited eloquence, eloquence rich in meaning and significance when expounding any subject — all these most supreme and wondrous eloquences unmatched in all the world?”
Subhūti replied:
“Just so, just so, exactly as you have said! Within this profound teaching of the perfection of wisdom, the dharmas of the three vehicles — namely, the dharmas of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Supreme Vehicle — are extensively proclaimed. The Bodhisattva path of the Great Bodhisattvas from the first moment of giving rise to the aspiration through the tenth stage — namely, the perfection of generosity through all the samādhi dharma gates — is extensively proclaimed. The most supreme matters of Great Bodhisattvas’ meritorious qualities — namely, that Great Bodhisattvas who diligently practice the perfection of wisdom, wherever they are reborn always receive apparitional birth up to attaining the most supreme and wondrous eloquences in all the world — are extensively proclaimed. Such a most supremely profound teaching, whenever it is spoken, uses non-attainment as a skillful means.”
Śāriputra asked:
“With respect to what dharmas does this teaching use non-attainment as a skillful means?”
Subhūti replied:
“Śāriputra, this teaching, with respect to self, uses non-attainment as a skillful means; this teaching, with respect to sentient beings, life force, arising, nurturing, maturing, the one who transmigrates, mind-born, youth, the one capable of acting, the one capable of causing others to act, the one capable of creating karma, the one capable of causing others to create karma, the one capable of receiving karmic retribution, the one capable of causing others to receive karmic retribution, the knowing, and the seeing, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to form, uses non-attainment as a skillful means; this teaching, with respect to feeling, perception, formation, and consciousness, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the eye base, uses non-attainment as a skillful means; this teaching, with respect to the ear, nose, tongue, body, and mind bases, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the form base, uses non-attainment as a skillful means; this teaching, with respect to the sound, smell, taste, touch, and dharma bases, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the eye element, uses non-attainment as a skillful means; this teaching, with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the ear element, uses non-attainment as a skillful means; this teaching, with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the nose element, uses non-attainment as a skillful means; this teaching, with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the tongue element, uses non-attainment as a skillful means; this teaching, with respect to the taste element through the feelings arising from tongue contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the body element, uses non-attainment as a skillful means; this teaching, with respect to the touch element through the feelings arising from body contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the mind element, uses non-attainment as a skillful means; this teaching, with respect to the dharma element through the feelings arising from mind contact as condition, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the earth element, uses non-attainment as a skillful means; this teaching, with respect to the water, fire, wind, space, and consciousness elements, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the noble truth of suffering, uses non-attainment as a skillful means; this teaching, with respect to the noble truths of origination, cessation, and the path, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to ignorance, uses non-attainment as a skillful means; this teaching, with respect to formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to inner emptiness, uses non-attainment as a skillful means; this teaching, with respect to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to suchness, uses non-attainment as a skillful means; this teaching, with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the perfection of generosity, uses non-attainment as a skillful means; this teaching, with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the four dhyānas, uses non-attainment as a skillful means; this teaching, with respect to the four immeasurables and four formless concentrations, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the eight liberations, uses non-attainment as a skillful means; this teaching, with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the four foundations of mindfulness, uses non-attainment as a skillful means; this teaching, with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the dharma gate of liberation through emptiness, uses non-attainment as a skillful means; this teaching, with respect to the dharma gates of liberation through signlessness and wishlessness, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the five kinds of eyes, uses non-attainment as a skillful means; this teaching, with respect to the six supernatural powers, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the ten powers of the Buddha, uses non-attainment as a skillful means; this teaching, with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the dharma of non-forgetfulness, uses non-attainment as a skillful means; this teaching, with respect to the nature of constant equanimity, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to all the dhāraṇī dharma gates, uses non-attainment as a skillful means; this teaching, with respect to all the samādhi dharma gates, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the wisdom of all-knowing, uses non-attainment as a skillful means; this teaching, with respect to the wisdom of the aspects of the path and wisdom of all aspects, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the Śrāvaka vehicle, uses non-attainment as a skillful means; this teaching, with respect to the Pratyekabuddha vehicle and the Supreme Vehicle, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to stream-enterers, uses non-attainment as a skillful means; this teaching, with respect to once-returners, non-returners, and arahants, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the stream-entry path and stream-entry fruit, uses non-attainment as a skillful means; this teaching, with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to pratyekabuddhas, uses non-attainment as a skillful means; this teaching, with respect to the pratyekabuddha path and pratyekabuddha fruit, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to Great Bodhisattvas, uses non-attainment as a skillful means; this teaching, with respect to the Samyaksaṃbuddha, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the dharmas of Great Bodhisattvas, uses non-attainment as a skillful means; this teaching, with respect to the fruit of Supreme Enlightenment, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the stage of Extreme Joy, uses non-attainment as a skillful means; this teaching, with respect to the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the dharmas of the stage of Extreme Joy, uses non-attainment as a skillful means; this teaching, with respect to the dharmas of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the ordinary-person stage, uses non-attainment as a skillful means; this teaching, with respect to the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the dharmas of the ordinary-person stage, uses non-attainment as a skillful means; this teaching, with respect to the dharmas of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage, uses non-attainment as a skillful means.
Śāriputra, this teaching, with respect to the conditioned realm, uses non-attainment as a skillful means; this teaching, with respect to the unconditioned realm, uses non-attainment as a skillful means.
At that time, Śāriputra asked Subhūti:
“For what reason does this profound teaching of the perfection of wisdom use non-attainment as a skillful means to extensively proclaim the dharmas of the three vehicles — namely, the dharmas of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Supreme Vehicle? For what reason does this profound teaching of the perfection of wisdom use non-attainment as a skillful means to extensively proclaim the Bodhisattva path of the Great Bodhisattvas from the first moment of giving rise to the aspiration through the tenth stage — namely, the perfection of generosity through all the samādhi dharma gates? For what reason does this profound teaching of the perfection of wisdom use non-attainment as a skillful means to extensively proclaim the most supreme matters of Great Bodhisattvas’ meritorious qualities — namely, that Great Bodhisattvas who diligently practice the perfection of wisdom, wherever they are reborn always receive apparitional birth… up to attaining the most supreme and wondrous eloquences in all the world?”
Subhūti replied:
“Śāriputra, it is because of inner emptiness that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the dharmas of the three vehicles — namely, the dharmas of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Supreme Vehicle — are extensively proclaimed.
Śāriputra, it is because of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the dharmas of the three vehicles — namely, the dharmas of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Supreme Vehicle — are extensively proclaimed.
Śāriputra, it is because of inner emptiness that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the Bodhisattva path of the Great Bodhisattvas from the first moment of giving rise to the aspiration through the tenth stage — namely, the perfection of generosity, pure precepts, patience, energy, meditation, and wisdom; or inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature; or suchness, dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm; or the noble truths of suffering, origination, cessation, and the path; or the four dhyānas, four immeasurables, four formless concentrations; or the eight liberations, eight spheres of mastery, nine successive concentrations, ten totalities; or the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, noble eightfold path; or the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the five kinds of eyes and six supernatural powers; or the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha; or the dharma of non-forgetfulness and nature of constant equanimity; or all the dhāraṇī dharma gates and all the samādhi dharma gates — is extensively proclaimed.
Śāriputra, it is because of outer emptiness through emptiness of non-nature-self-nature that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the Bodhisattva path of the Great Bodhisattvas from the first moment of giving rise to the aspiration through the tenth stage — namely, the perfection of generosity through all the samādhi dharma gates — is extensively proclaimed.
Śāriputra, it is because of inner emptiness that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the most supreme matters of Great Bodhisattvas’ meritorious qualities are extensively proclaimed — namely, that Great Bodhisattvas who diligently practice the perfection of wisdom, wherever they are reborn always receive apparitional birth, with supernatural powers that do not regress, capable of freely manifesting every wondrous function, going from one Buddha land to another making offerings to, revering, paying homage to, and praising the Buddha World-Honored Ones, according to their aspirations joyfully planting good roots, all devoting themselves diligently to practice and quickly reaching completion; at the places of the Buddhas hearing and upholding the true Dharma up to attaining the fruit of Supreme Enlightenment, always without forgetfulness and without laziness or abandonment, always abiding in supreme and wondrous samādhi, far from scattered minds — and because of these conditions they attain unobstructed eloquence, inexhaustible eloquence, faultless and unconfused eloquence, sharp-penetrating eloquence, well-suited eloquence, eloquence rich in meaning and significance when expounding any subject — all these most supreme and wondrous eloquences unmatched in all the world.
Śāriputra, it is because of outer emptiness through emptiness of non-nature-self-nature that within this profound teaching of the perfection of wisdom, using non-attainment as a skillful means, the most supreme matters of Great Bodhisattvas’ meritorious qualities are extensively proclaimed — namely, that Great Bodhisattvas who diligently practice the perfection of wisdom, wherever they are reborn always receive apparitional birth, up to attaining the most supreme and wondrous eloquences in all the world.
Chapter 25: SCATTERING FLOWERS
At that time, Indra Śakra together with the heavenly hosts of the trichiliocosm — the gods of the Four Great Heavenly Kings, the gods of the Thirty-Three, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarati, the gods of Paranirmitavaśavartin, the gods of Brahma’s retinue, the gods of Brahma’s ministers, the gods of Brahma’s assembly, the Great Brahma gods, the gods of Light, the gods of Minor Light, the gods of Immeasurable Light, the gods of Extreme Pure Light, the gods of Pure, the gods of Minor Pure, the gods of Immeasurable Pure, the gods of Pervading Pure, the gods of Vast, the gods of Minor Vast, the gods of Immeasurable Vast, the gods of Great Result, the gods of No Vexation, the gods of No Heat, the gods of Excellent Manifestation, the gods of Excellent Vision, and the Akaniṣṭha gods — all gave rise to this thought: “The Venerable Subhūti, now relying on the spiritual power of the Buddha, has poured down a great rain of Dharma for all sentient beings. Now we should, as an act of offering, transform all manner of wondrous celestial flowers and scatter them as offerings to the Śākyamuni Tathāgata, the assembly of Great Bodhisattvas, the Bhikṣu Saṃgha, and the Venerable Subhūti; and also scatter them as offerings to the profound perfection of wisdom that has been expounded.”
After these heavenly hosts gave rise to that thought, they transformed various wondrous fragrant flowers and scattered them as offerings to the Tathāgata and the Bodhisattvas.
At the same time, all the worlds of the Buddhas in the trichiliocosm were filled with all manner of flowers; and through the spiritual power of the Buddha, up in the midst of empty space they were formed into brilliant and beautiful flower pavilions, covering and canopying the entire trichiliocosm.
The Elder Subhūti, seeing this phenomenon, gave rise to this thought:
“The flowers being scattered today are such as have never before been seen in any celestial realm. These flowers are supremely beautiful — they are truly not produced from grasses or plants on land or in water. They are certainly the transformations manifested from the minds of the gods as acts of offering.”
Indra Śakra, knowing the thought of Subhūti, said to Subhūti:
“These flowers that are being scattered are truly not produced from grasses or plants on land or in water, nor can they truly be said to be produced from mind-transformation — they are only apparitional manifestations.”
The Elder Subhūti said to Indra:
“If that flower is non-arising, then it is not a flower.”
Indra Śakra asked Subhūti:
“Is only that flower non-arising, or are other dharmas also so?”
Subhūti replied:
“It is not only that flower that is non-arising — other dharmas are also so. Which dharmas? Kauśika, form is also non-arising, and since it is non-arising it is not form; feeling, perception, formation, and consciousness are also non-arising, and since they are non-arising they are not feeling, perception, formation, or consciousness. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as form…
Kauśika, the eye base is also non-arising, and since it is non-arising it is not the eye base; the ear, nose, tongue, body, and mind bases are also non-arising, and since they are non-arising they are not the ear, nose, tongue, body, or mind base. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the eye base…
Kauśika, the form base is also non-arising, and since it is non-arising it is not the form base; the sound, smell, taste, touch, and dharma bases are also non-arising, and since they are non-arising they are not the sound, smell, taste, touch, or dharma base. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the form base…
Kauśika, the eye element is also non-arising, and since it is non-arising it is not the eye element; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are also non-arising, and since they are non-arising they are not the form element through the feelings arising from eye contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the eye element…
Kauśika, the ear element is also non-arising, and since it is non-arising it is not the ear element; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are also non-arising, and since they are non-arising they are not the sound element through the feelings arising from ear contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the ear element…
Kauśika, the nose element is also non-arising, and since it is non-arising it is not the nose element; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are also non-arising, and since they are non-arising they are not the smell element through the feelings arising from nose contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the nose element…
Kauśika, the tongue element is also non-arising, and since it is non-arising it is not the tongue element; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are also non-arising, and since they are non-arising they are not the taste element through the feelings arising from tongue contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the tongue element…
Kauśika, the body element is also non-arising, and since it is non-arising it is not the body element; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are also non-arising, and since they are non-arising they are not the touch element through the feelings arising from body contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the body element…
Kauśika, the mind element is also non-arising, and since it is non-arising it is not the mind element; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are also non-arising, and since they are non-arising they are not the dharma element through the feelings arising from mind contact as condition. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the mind element…
Kauśika, the earth element is also non-arising, and since it is non-arising it is not the earth element; the water, fire, wind, space, and consciousness elements are also non-arising, and since they are non-arising they are not the water, fire, wind, space, or consciousness element. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the earth element…
Kauśika, the noble truth of suffering is also non-arising, and since it is non-arising it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are also non-arising, and since they are non-arising they are not the noble truths of origination, cessation, or the path. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the noble truth of suffering…
Kauśika, ignorance is also non-arising, and since it is non-arising it is not ignorance; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are also non-arising, and since they are non-arising they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as ignorance…
Kauśika, inner emptiness is also non-arising, and since it is non-arising it is not inner emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are also non-arising, and since they are non-arising they are not outer emptiness through emptiness of non-nature-self-nature. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as inner emptiness…
Kauśika, suchness is also non-arising, and since it is non-arising it is not suchness; the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are also non-arising, and since they are non-arising they are not the dharma realm through the inconceivable realm. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as suchness…
Kauśika, the perfection of generosity is also non-arising, and since it is non-arising it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are also non-arising, and since they are non-arising they are not the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the perfection of generosity…
Kauśika, the four dhyānas are also non-arising, and since they are non-arising they are not the four dhyānas; the four immeasurables and four formless concentrations are also non-arising, and since they are non-arising they are not the four immeasurables or four formless concentrations. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the four dhyānas…
Kauśika, the eight liberations are also non-arising, and since they are non-arising they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are also non-arising, and since they are non-arising they are not the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the eight liberations…
Kauśika, the four foundations of mindfulness are also non-arising, and since they are non-arising they are not the four foundations of mindfulness; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are also non-arising, and since they are non-arising they are not the four right efforts through the noble eightfold path. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the four foundations of mindfulness…
Kauśika, the dharma gate of liberation through emptiness is also non-arising, and since it is non-arising it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are also non-arising, and since they are non-arising they are not the dharma gates of liberation through signlessness or wishlessness. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the dharma gate of liberation through emptiness…
Kauśika, the five kinds of eyes are also non-arising, and since they are non-arising they are not the five kinds of eyes; the six supernatural powers are also non-arising, and since they are non-arising they are not the six supernatural powers. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the five kinds of eyes…
Kauśika, the ten powers of the Buddha are also non-arising, and since they are non-arising they are not the ten powers of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are also non-arising, and since they are non-arising they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the ten powers of the Buddha…
Kauśika, the dharma of non-forgetfulness is also non-arising, and since it is non-arising it is not the dharma of non-forgetfulness; the nature of constant equanimity is also non-arising, and since it is non-arising it is not the nature of constant equanimity. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the dharma of non-forgetfulness…
Kauśika, the wisdom of all-knowing is also non-arising, and since it is non-arising it is not the wisdom of all-knowing; the wisdom of the aspects of the path and wisdom of all aspects are also non-arising, and since they are non-arising they are not the wisdom of the aspects of the path or wisdom of all aspects. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the wisdom of all-knowing…
Kauśika, all the dhāraṇī dharma gates are also non-arising, and since they are non-arising they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are also non-arising, and since they are non-arising they are not all the samādhi dharma gates. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as all the dhāraṇī dharma gates…
Kauśika, stream-enterers are also non-arising, and since they are non-arising they are not stream-enterers; once-returners, non-returners, and arahants are also non-arising, and since they are non-arising they are not once-returners, non-returners, or arahants. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as stream-enterers…
Kauśika, the stream-entry path and stream-entry fruit are also non-arising, and since they are non-arising they are not the stream-entry path or stream-entry fruit; the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are also non-arising, and since they are non-arising they are not the once-return path through the arahant fruit. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the stream-entry path or stream-entry fruit…
Kauśika, pratyekabuddhas are also non-arising, and since they are non-arising they are not pratyekabuddhas; the pratyekabuddha path and pratyekabuddha fruit are also non-arising, and since they are non-arising they are not the pratyekabuddha path or pratyekabuddha fruit. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as pratyekabuddhas…
Kauśika, Great Bodhisattvas are also non-arising, and since they are non-arising they are not Great Bodhisattvas; the Samyaksaṃbuddha is also non-arising, and since it is non-arising it is not the Samyaksaṃbuddha. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as Great Bodhisattvas…
Kauśika, the dharmas of Great Bodhisattvas are also non-arising, and since they are non-arising they are not the dharmas of Great Bodhisattvas; the fruit of Supreme Enlightenment is also non-arising, and since it is non-arising it is not the fruit of Supreme Enlightenment. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the dharmas of Great Bodhisattvas…
Kauśika, the Śrāvaka vehicle is also non-arising, and since it is non-arising it is not the Śrāvaka vehicle; the Pratyekabuddha vehicle and the Supreme Vehicle are also non-arising, and since they are non-arising they are not the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because dharmas are non-arising, departing from all conceptual proliferations, and therefore cannot be designated as the Śrāvaka vehicle…