大般若波羅蜜多經

XXXXVI. CHAPTER ON APPROACHING WISDOM

03

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One! As the Buddha has taught, if a great bodhisattva continuously accords with, approaches, and enters deeply into emptiness, signlessness, wishlessness, space, nonexistence, non-arising, non-cessation, non-defilement, non-purity, suchness, the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, the inconceivable realm, non-activity, illusions, dreams, echoes, images, shadows, mirages, magical transformations, and phantom cities, while cultivating the profound prajnaparamita,

then that great bodhisattva continuously accords with, approaches, and enters deeply into the wisdom of all-knowing wisdom while cultivating the profound prajnaparamita.

“World-Honored One! Does that great bodhisattva engage in form, or engage in feeling, perception, formations, and consciousness?

“World-Honored One! Does that great bodhisattva engage in the eye ayatana, or engage in the ear, nose, tongue, body, and mind ayatanas?

“World-Honored One! Does that great bodhisattva engage in the form ayatana, or engage in the sound, odor, taste, tangible object, and dharma ayatanas?

“World-Honored One! Does that great bodhisattva engage in the eye dhatu, or engage in the ear, nose, tongue, body, and mind dhatus?

“World-Honored One! Does that great bodhisattva engage in the form dhatu, or engage in the sound, odor, taste, tangible object, and dharma dhatus?

“World-Honored One! Does that great bodhisattva engage in the eye-consciousness dhatu, or engage in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

“World-Honored One! Does that great bodhisattva engage in eye-contact, or engage in ear-, nose-, tongue-, body-, and mind-contact?

“World-Honored One! Does that great bodhisattva engage in the feelings arising with eye-contact as condition, or engage in the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition?

“World-Honored One! Does that great bodhisattva engage in the earth dhatu, or engage in the water, fire, wind, space, and consciousness dhatus?

“World-Honored One! Does that great bodhisattva engage in ignorance, or engage in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death?

“World-Honored One! Does that great bodhisattva engage in the perfection of generosity, or engage in the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita?

“World-Honored One! Does that great bodhisattva engage in the emptiness of the internal, or engage in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing?

“World-Honored One! Does that great bodhisattva engage in suchness, or engage in the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

“World-Honored One! Does that great bodhisattva engage in the four foundations of mindfulness, or engage in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path?

“World-Honored One! Does that great bodhisattva engage in the Noble Truth of suffering, or engage in the Noble Truths of its origin, cessation, and the path?

“World-Honored One! Does that great bodhisattva engage in the four meditative absorptions?

“World-Honored One! Does that great bodhisattva engage in the four immeasurables?

“World-Honored One! Does that great bodhisattva engage in the four formless attainments?

“World-Honored One! Does that great bodhisattva engage in the eight liberations?

“World-Honored One! Does that great bodhisattva engage in the eight spheres of mastery?

“World-Honored One! Does that great bodhisattva engage in the nine successive absorptions?

“World-Honored One! Does that great bodhisattva engage in the ten totality spheres?

“World-Honored One! Does that great bodhisattva engage in the liberation gateway of emptiness, or engage in the liberation gateways of signlessness and wishlessness?

“World-Honored One! Does that great bodhisattva engage in the five kinds of eyes?

“World-Honored One! Does that great bodhisattva engage in the six superknowledges?

“World-Honored One! Does that great bodhisattva engage in the samadhi gateways?

“World-Honored One! Does that great bodhisattva engage in the dharani gateways?

“World-Honored One! Does that great bodhisattva engage in the ten powers of a Buddha, or engage in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

“World-Honored One! Does that great bodhisattva engage in the wisdom of all things, or engage in the wisdom of the aspects of the paths and the wisdom of all aspects?”

The Buddha said: “Subhuti! That great bodhisattva does not engage in form and does not engage in feeling, perception, formations, or consciousness.

“Subhuti! That great bodhisattva does not engage in the eye ayatana and does not engage in the ear, nose, tongue, body, or mind ayatanas.

“Subhuti! That great bodhisattva does not engage in the form ayatana and does not engage in the sound, odor, taste, tangible object, or dharma ayatanas.

“Subhuti! That great bodhisattva does not engage in the eye dhatu and does not engage in the ear, nose, tongue, body, or mind dhatus.

“Subhuti! That great bodhisattva does not engage in the form dhatu and does not engage in the sound, odor, taste, tangible object, or dharma dhatus.

“Subhuti! That great bodhisattva does not engage in the eye-consciousness dhatu and does not engage in the ear-, nose-, tongue-, body-, or mind-consciousness dhatus.

“Subhuti! That great bodhisattva does not engage in eye-contact and does not engage in ear-, nose-, tongue-, body-, or mind-contact.

“Subhuti! That great bodhisattva does not engage in the feelings arising with eye-contact as condition and does not engage in the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

“Subhuti! That great bodhisattva does not engage in the earth dhatu and does not engage in the water, fire, wind, space, or consciousness dhatus.

“Subhuti! That great bodhisattva does not engage in ignorance and does not engage in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, or aging-and-death.

“Subhuti! That great bodhisattva does not engage in the perfection of generosity and does not engage in the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita.

“Subhuti! That great bodhisattva does not engage in the emptiness of the internal and does not engage in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing.

“Subhuti! That great bodhisattva does not engage in suchness and does not engage in the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm.

“Subhuti! That great bodhisattva does not engage in the four foundations of mindfulness and does not engage in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.

“Subhuti! That great bodhisattva does not engage in the Noble Truth of suffering and does not engage in the Noble Truths of its origin, cessation, or the path.

“Subhuti! That great bodhisattva does not engage in the four meditative absorptions.

“Subhuti! That great bodhisattva does not engage in the four immeasurables.

“Subhuti! That great bodhisattva does not engage in the four formless attainments.

“Subhuti! That great bodhisattva does not engage in the eight liberations.

“Subhuti! That great bodhisattva does not engage in the eight spheres of mastery.

Subhuti! That great bodhisattva does not practice the nine successive meditative attainments.

Subhuti! That great bodhisattva does not practice the ten totalities.

Subhuti! That great bodhisattva does not practice the gateway to liberation through emptiness, nor the gateways to liberation through signlessness and wishlessness.

Subhuti! That great bodhisattva does not practice the five kinds of eyes.

Subhuti! That great bodhisattva does not practice the six superknowledges.

Subhuti! That great bodhisattva does not practice the gateway of samadhi, nor the gateway of dharani.

Subhuti! That great bodhisattva does not practice the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

Subhuti! That great bodhisattva does not practice the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects. Why? Subhuti! Because that great bodhisattva’s conformity with, approach toward, and profound entry into omniscient wisdom cannot be produced or destroyed; it comes from nowhere and goes nowhere. It also has no abiding place, direction, region, number, or measure; it neither departs nor arrives.

Subhuti! Since such omniscient wisdom has no number or measure, neither departs nor arrives, and cannot be apprehended, it also cannot be realized.

Subhuti! Such omniscient wisdom cannot be realized by relying upon form, nor can it be realized by relying upon feeling, perception, volitional formations, or consciousness.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the eye ayatana, nor can it be realized by relying upon the ear, nose, tongue, body, or mind ayatana.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the form ayatana, nor can it be realized by relying upon the sound, odor, taste, tangible object, or dharma ayatana.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the eye dhatu, nor can it be realized by relying upon the ear, nose, tongue, body, or mind dhatu.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the eye-consciousness dhatu, nor can it be realized by relying upon the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu.

Subhuti! Such omniscient wisdom cannot be realized by relying upon eye-contact, nor can it be realized by relying upon ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact.

Subhuti! Such omniscient wisdom cannot be realized by relying upon feelings arising with eye-contact as condition, nor can it be realized by relying upon feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the earth dhatu, nor can it be realized by relying upon the water, fire, wind, space, or consciousness dhatu.

Subhuti! Such omniscient wisdom cannot be realized by relying upon ignorance, nor can it be realized by relying upon volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging and death.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the perfection of generosity, nor can it be realized by relying upon the perfections of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita.

Subhuti! Such omniscient wisdom cannot be realized by relying upon inner emptiness, nor can it be realized by relying upon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

Subhuti! Such omniscient wisdom cannot be realized by relying upon suchness, nor can it be realized by relying upon the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, or the inconceivable realm.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the four establishments of mindfulness, nor can it be realized by relying upon the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the Noble Truth of suffering, nor can it be realized by relying upon the Noble Truths of the origin, cessation, or path.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the four dhyanas.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the four immeasurables.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the four formless attainments.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the eight liberations.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the eight spheres of mastery.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the nine successive meditative attainments.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the ten totalities.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the gateway to liberation through emptiness, nor can it be realized by relying upon the gateways to liberation through signlessness or wishlessness.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the five kinds of eyes.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the six superknowledges.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the gateway of samadhi.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the gateway of dharani.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the ten powers of a Buddha, nor can it be realized by relying upon the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the fruit of stream-entry, nor can it be realized by relying upon the fruits of once-returning, non-returning, or arhatship.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the fruit of a pratyekabuddha.

Subhuti! Such omniscient wisdom cannot be realized by relying upon the knowledge of all things, nor can it be realized by relying upon the knowledge of the aspects of the path or the knowledge of all aspects. Why? Subhuti! Because form itself is omniscient wisdom; feeling, perception, volitional formations, and consciousness themselves are omniscient wisdom.

Subhuti! The eye ayatana itself is omniscient wisdom; the ear, nose, tongue, body, and mind ayatanas themselves are omniscient wisdom.

Subhuti! The form ayatana itself is omniscient wisdom; the sound, odor, taste, tangible object, and dharma ayatanas themselves are omniscient wisdom.

Subhuti! The eye dhatu itself is omniscient wisdom; the ear, nose, tongue, body, and mind dhatus themselves are omniscient wisdom.

Subhuti! The form dhatu itself is omniscient wisdom; the sound, odor, taste, tangible object, and dharma dhatus themselves are omniscient wisdom.

Subhuti! The eye-consciousness dhatu itself is omniscient wisdom; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus themselves are omniscient wisdom.

Subhuti! Eye-contact itself is omniscient wisdom; ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact themselves are omniscient wisdom.

Subhuti! The feelings arising with eye-contact as condition are themselves omniscient knowledge; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are themselves omniscient knowledge.

Subhuti! The earth element is itself omniscient knowledge; the water, fire, wind, space, and consciousness elements are themselves omniscient knowledge.

Subhuti! Ignorance is itself omniscient knowledge; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death are themselves omniscient knowledge.

Subhuti! The perfection of generosity is itself omniscient knowledge; the perfections of pure conduct, patience, diligence, meditative concentration, and prajnaparamita are themselves omniscient knowledge.

Subhuti! The emptiness of internal phenomena is itself omniscient knowledge; the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are themselves omniscient knowledge.

Subhuti! Suchness is itself omniscient knowledge; the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are themselves omniscient knowledge.

Subhuti! The four establishments of mindfulness are themselves omniscient knowledge; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path are themselves omniscient knowledge.

Subhuti! The noble truth of suffering is itself omniscient knowledge; the noble truths of its origin, cessation, and the path are themselves omniscient knowledge.

Subhuti! The four meditative absorptions are themselves omniscient knowledge.

Subhuti! The four immeasurables are themselves omniscient knowledge.

Subhuti! The four formless attainments are themselves omniscient knowledge.

Subhuti! The eight liberations are themselves omniscient knowledge.

Subhuti! The eight spheres of mastery are themselves omniscient knowledge.

Subhuti! The nine successive attainments are themselves omniscient knowledge.

Subhuti! The ten totalities are themselves omniscient knowledge.

Subhuti! The Dharma gateway of liberation through emptiness is itself omniscient knowledge; the Dharma gateways of liberation through signlessness and wishlessness are themselves omniscient knowledge.

Subhuti! The five kinds of eyes are themselves omniscient knowledge.

Subhuti! The six superknowledges are themselves omniscient knowledge.

Subhuti! The Dharma gateway of samadhi is itself omniscient knowledge.

Subhuti! The Dharma gateway of dharani is itself omniscient knowledge.

Subhuti! The Buddha’s ten powers are themselves omniscient knowledge; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are themselves omniscient knowledge.

Subhuti! The fruit of stream-entry is itself omniscient knowledge; the fruits of once-returning, non-returning, and arhatship are themselves omniscient knowledge.

Subhuti! The attainment of a pratyekabuddha is itself omniscient knowledge.

Subhuti! Knowledge of all phenomena is itself omniscient knowledge; knowledge of the aspects of the paths and knowledge of all aspects are themselves omniscient knowledge. Why is this? Subhuti! Whether it is the suchness of form, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of feeling, perception, formations, and consciousness, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the eye base, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the ear, nose, tongue, body, and mind bases, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the form base, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the sound, odor, taste, tangible-object, and mental-object bases, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the eye element, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the ear, nose, tongue, body, and mind elements, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the form element, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the sound, odor, taste, tangible-object, and mental-object elements, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the eye-consciousness element, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of eye-contact, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of ear-, nose-, tongue-, body-, and mind-contact, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the feelings arising with eye-contact as condition, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of the earth element, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of the water, fire, wind, space, and consciousness elements, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether it is the suchness of ignorance, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference; whether it is the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death, the suchness of omniscient knowledge, or the suchness of all phenomena, they are all one suchness, without duality or difference.

Subhuti! Whether the suchness of the perfection of giving, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of internal emptiness, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehendability, the emptiness of nonbeing, the emptiness of own-nature,

and the emptiness of the nonbeing of own-nature, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of suchness, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the four establishments of mindfulness, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the Noble Truth of suffering, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the Noble Truths of origin, cessation, and the path, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the four meditative absorptions, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the four immeasurables, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the four formless concentrations, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the eight liberations, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the eight spheres of mastery, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the nine successive concentrations, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the ten totality-spheres, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the gateway to liberation through emptiness, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the gateways to liberation through signlessness and wishlessness, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the five kinds of eyes, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the six superknowledges, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the samadhi gateways, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the dharani gateways, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the Buddha’s ten powers, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the fruit of stream-entry, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the fruits of once-returning, non-returning, and arhatship, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the fruit of pratyekabuddhahood, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

Subhuti! Whether the suchness of the knowledge of all phenomena, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different; whether the suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, the suchness of the knowledge of all-knowing, or the suchness of all dharmas, they are all one suchness, neither two nor different.

XXXXVII. CHAPTER ON SUCHNESS

01

At that time, each of the devas of the Desire Realm and the Form Realm brought celestial powders of tagara, tamala, and sandalwood, and also held celestial blue lotuses, red lotuses, yellow lotuses, white lotuses, flowers of wondrous fragrance, flowers of wondrous sound, and flowers of great wondrous sound. From afar they scattered these as offerings to the Buddha, then approached the Buddha, bowed their heads at his feet, withdrew to one side, and said: “Blessed One!

Such prajnaparamita is extremely profound, difficult to see, difficult to know, beyond investigation, transcending the sphere of investigation, subtle, and quiescent. Only those of keen and discerning wisdom can know it; ordinary people of the world cannot accept it with faith. Upon attaining the supreme awakening of the Buddhas, all Tathagatas, Arhats, Perfectly Awakened Ones, declare in this profound Prajnaparamita Sutra: Form is precisely the knowledge of all modes, and the knowledge of all modes is precisely form; feeling, perception, formations, and consciousness are precisely the knowledge of all modes, and the knowledge of all modes is precisely feeling, perception, formations, and consciousness.

The eye ayatana is precisely the knowledge of all modes, and the knowledge of all modes is precisely the eye ayatana; the ear, nose, tongue, body, and mind ayatanas are precisely the knowledge of all modes, and the knowledge of all modes is precisely the ear, nose, tongue, body, and mind ayatanas.

The form ayatana is precisely the knowledge of all modes, and the knowledge of all modes is precisely the form ayatana; the sound, odor, taste, tangible-object, and dharma ayatanas are precisely the knowledge of all modes, and the knowledge of all modes is precisely the sound, odor, taste, tangible-object, and dharma ayatanas.

The eye dhatu is precisely the knowledge of all modes, and the knowledge of all modes is precisely the eye dhatu; the ear, nose, tongue, body, and mind dhatus are precisely the knowledge of all modes, and the knowledge of all modes is precisely the ear, nose, tongue, body, and mind dhatus.

The form dhatu is precisely the knowledge of all modes, and the knowledge of all modes is precisely the form dhatu; the sound, odor, taste, tangible-object, and dharma dhatus are precisely the knowledge of all modes, and the knowledge of all modes is precisely the sound, odor, taste, tangible-object, and dharma dhatus.

The eye-consciousness dhatu is precisely the knowledge of all modes, and the knowledge of all modes is precisely the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are precisely the knowledge of all modes, and the knowledge of all modes is precisely the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Eye-contact is precisely the knowledge of all modes, and the knowledge of all modes is precisely eye-contact; ear-, nose-, tongue-, body-, and mind-contact are precisely the knowledge of all modes, and the knowledge of all modes is precisely ear-, nose-, tongue-, body-, and mind-contact.

The feelings arising with eye-contact as condition are precisely the knowledge of all modes, and the knowledge of all modes is precisely the feelings arising with eye-contact as condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are precisely the knowledge of all modes, and the knowledge of all modes is precisely the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

The earth dhatu is precisely the knowledge of all modes, and the knowledge of all modes is precisely the earth dhatu; the water, fire, wind, space, and consciousness dhatus are precisely the knowledge of all modes, and the knowledge of all modes is precisely the water, fire, wind, space, and consciousness dhatus.

Ignorance is precisely the knowledge of all modes, and the knowledge of all modes is precisely ignorance; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death are precisely the knowledge of all modes, and the knowledge of all modes is precisely formations through aging-and-death.

The perfection of generosity is precisely the knowledge of all modes, and the knowledge of all modes is precisely the perfection of generosity; the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are precisely the knowledge of all modes, and the knowledge of all modes is precisely the perfection of moral discipline through prajnaparamita.

Internal emptiness is precisely the knowledge of all modes, and the knowledge of all modes is precisely internal emptiness; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are precisely the knowledge of all modes,

and the knowledge of all modes is precisely external emptiness through the emptiness of the self-nature of nonexistence.

Suchness is precisely the knowledge of all modes, and the knowledge of all modes is precisely suchness; the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are precisely the knowledge of all modes, and the knowledge of all modes is precisely the dharma-dhatu through the inconceivable realm.

The four foundations of mindfulness are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four foundations of mindfulness; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four right efforts through the eight factors of the Noble Path.

The Noble Truth of suffering is precisely the knowledge of all modes, and the knowledge of all modes is precisely the Noble Truth of suffering; the Noble Truths of origination, cessation, and the path are precisely the knowledge of all modes, and the knowledge of all modes is precisely the Noble Truths of origination, cessation, and the path.

The four meditative absorptions are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four meditative absorptions; the four immeasurables are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four immeasurables; the four formless attainments are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four formless attainments.

The eight liberations are precisely the knowledge of all modes, and the knowledge of all modes is precisely the eight liberations; the eight spheres of mastery are precisely the knowledge of all modes, and the knowledge of all modes is precisely the eight spheres of mastery; the nine successive attainments are precisely the knowledge of all modes, and the knowledge of all modes is precisely the nine successive attainments; the ten spheres of totality are precisely the knowledge of all modes, and the knowledge of all modes is precisely the ten spheres of totality.

The gateway to liberation through emptiness is precisely the knowledge of all modes, and the knowledge of all modes is precisely the gateway to liberation through emptiness; the gateways to liberation through signlessness and wishlessness are precisely the knowledge of all modes, and the knowledge of all modes is precisely the gateways to liberation through signlessness and wishlessness.

The five kinds of eyes are precisely the knowledge of all modes, and the knowledge of all modes is precisely the five kinds of eyes; the six superknowledges are precisely the knowledge of all modes, and the knowledge of all modes is precisely the six superknowledges.

The samadhi gateways are precisely the knowledge of all modes, and the knowledge of all modes is precisely the samadhi gateways; the dharani gateways are precisely the knowledge of all modes, and the knowledge of all modes is precisely the dharani gateways.

The ten powers of a Buddha are precisely the knowledge of all modes, and the knowledge of all modes is precisely the ten powers of a Buddha; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are precisely the knowledge of all modes, and the knowledge of all modes is precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

The fruit of stream-entry is precisely the knowledge of all modes, and the knowledge of all modes is precisely the fruit of stream-entry; the fruits of once-returning, non-returning, and arhatship are precisely the knowledge of all modes, and the knowledge of all modes is precisely the fruits of once-returning, non-returning, and arhatship.

The realization of a pratyekabuddha is precisely the knowledge of all modes, and the knowledge of all modes is precisely the realization of a pratyekabuddha.

Knowledge of all things is precisely the knowledge of all modes, and the knowledge of all modes is precisely knowledge of all things; knowledge of the aspects of the paths and knowledge of all aspects are precisely the knowledge of all modes, and the knowledge of all modes is precisely knowledge of the aspects of the paths and knowledge of all aspects.”

The supreme enlightenment of the Buddhas is the knowledge of all-knowing, and the knowledge of all-knowing is the supreme enlightenment of the Buddhas. Why? Because whether it is the true suchness of form, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of feeling, perception, formations, and consciousness, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the eye ayatana, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the ear, nose, tongue, body, and mind ayatanas, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the form ayatana, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the eye dhatu, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the ear, nose, tongue, body, and mind dhatus, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the form dhatu, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the sound, odor, taste, tangible-object, and dharma dhatus, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the eye-consciousness dhatu, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of eye-contact, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of ear-, nose-, tongue-, body-, and mind-contact, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the feelings that arise conditioned by eye-contact, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the earth dhatu, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the water, fire, wind, space, and consciousness dhatus, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of ignorance, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the perfection of generosity, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the perfections of pure morality, patient acceptance, vigor, meditation, and prajnaparamita, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of inner emptiness, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible;

whether it is the true suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of true suchness, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the four establishments of mindfulness, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether it is the true suchness of the Noble Truth of suffering, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether it is the true suchness of the Noble Truths of origin, cessation, and the path, the true suchness of the knowledge of all-knowing, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the four dhyanas, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the four immeasurables, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the four formless attainments, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the eight liberations, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the eight spheres of mastery, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the nine successive meditative attainments, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible;

whether the true suchness of the ten spheres of totality, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the liberation gateway of emptiness, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the liberation gateways of signlessness and wishlessness, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the five kinds of eyes, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the six superknowledges, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the samadhi gateways, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the dharani gateways, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the Buddha's ten powers, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the fruit of stream-entry, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the fruits of once-returning, non-returning, and arhatship, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the attainment of a pratyekabuddha, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the knowledge of all things, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible; whether the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Whether the true suchness of the supreme awakening of all Buddhas, the true suchness of the wisdom of all-knowing knowledge, or the true suchness of all dharmas, they are all one true suchness, neither two nor different, and also inexhaustible.

Fascicle 318

END