大般若波羅蜜多經

XXXXVII. CHAPTER ON SUCHNESS

02

At that time, the Blessed One said to the devas of the Desire Realm and the Form Realm: So it is! So it is! It is exactly as you have said.

Devas! Form is precisely omniscient knowledge, and omniscient knowledge is precisely form; feeling, perception, formations, and consciousness are precisely omniscient knowledge, and omniscient knowledge is precisely feeling, perception, formations, and consciousness.

Devas! The eye ayatana is precisely omniscient knowledge, and omniscient knowledge is precisely the eye ayatana; the ear, nose, tongue, body, and mind ayatanas are precisely omniscient knowledge, and omniscient knowledge is precisely the ear, nose, tongue, body, and mind ayatanas.

Devas! The form ayatana is precisely omniscient knowledge, and omniscient knowledge is precisely the form ayatana; the sound, odor, taste, touch, and dharma ayatanas are precisely omniscient knowledge, and omniscient knowledge is precisely the sound, odor, taste, touch, and dharma ayatanas.

Devas! The eye dhatu is precisely omniscient knowledge, and omniscient knowledge is precisely the eye dhatu; the ear, nose, tongue, body, and mind dhatus are precisely omniscient knowledge, and omniscient knowledge is precisely the ear, nose, tongue, body, and mind dhatus.

Devas! The form dhatu is precisely omniscient knowledge, and omniscient knowledge is precisely the form dhatu; the sound, odor, taste, touch, and dharma dhatus are precisely omniscient knowledge, and omniscient knowledge is precisely the sound, odor, taste, touch, and dharma dhatus.

Devas! The eye-consciousness dhatu is precisely omniscient knowledge, and omniscient knowledge is precisely the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are precisely omniscient knowledge, and omniscient knowledge is precisely the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Devas! Eye-contact is precisely omniscient knowledge, and omniscient knowledge is precisely eye-contact; ear-, nose-, tongue-, body-, and mind-contact are precisely omniscient knowledge, and omniscient knowledge is precisely ear-, nose-, tongue-, body-, and mind-contact.

Devas! The feelings that arise conditioned by eye-contact are precisely omniscient knowledge, and omniscient knowledge is precisely the feelings that arise conditioned by eye-contact; the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact are precisely omniscient knowledge, and omniscient knowledge is precisely the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact.

Devas! The earth dhatu is precisely omniscient knowledge, and omniscient knowledge is precisely the earth dhatu; the water, fire, wind, space, and consciousness dhatus are precisely omniscient knowledge, and omniscient knowledge is precisely the water, fire, wind, space, and consciousness dhatus.

Devas! Ignorance is precisely omniscient knowledge, and omniscient knowledge is precisely ignorance; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death are precisely omniscient knowledge, and omniscient knowledge is precisely formations through aging-and-death.

Devas! The prajnaparamita of generosity is precisely omniscient knowledge, and omniscient knowledge is precisely the prajnaparamita of generosity; the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and wisdom are precisely omniscient knowledge, and omniscient knowledge is precisely pure morality through the prajnaparamita of wisdom.

Devas! Internal emptiness is precisely omniscient knowledge, and omniscient knowledge 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, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are precisely omniscient knowledge,

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

Devas! Suchness is precisely omniscient knowledge, and omniscient knowledge is precisely suchness; the Dharma realm, Dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are precisely omniscient knowledge, and omniscient knowledge is precisely the Dharma realm through the inconceivable realm.

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

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

Devas! The four meditative concentrations are precisely omniscient knowledge, and omniscient knowledge is precisely the four meditative concentrations.

Devas! The four immeasurables are precisely omniscient knowledge, and omniscient knowledge is precisely the four immeasurables.

Devas! The four formless attainments are precisely omniscient knowledge, and omniscient knowledge is precisely the four formless attainments.

Devas! The eight liberations are precisely omniscient knowledge, and omniscient knowledge is precisely the eight liberations.

Devas! The eight spheres of mastery are precisely omniscient knowledge, and omniscient knowledge is precisely the eight spheres of mastery.

Devas! The nine successive attainments are precisely omniscient knowledge, and omniscient knowledge is precisely the nine successive attainments.

Devas! The ten totalities are precisely omniscient knowledge, and omniscient knowledge is precisely the ten totalities.

Devas! The liberation gateway of emptiness is precisely omniscient knowledge, and omniscient knowledge is precisely the liberation gateway of emptiness; the liberation gateways of signlessness and wishlessness are precisely omniscient knowledge, and omniscient knowledge is precisely the liberation gateways of signlessness and wishlessness.

Devas! The five kinds of eyes are precisely omniscient knowledge, and omniscient knowledge is precisely the five kinds of eyes.

Devas! The six superknowledges are precisely omniscient knowledge, and omniscient knowledge is precisely the six superknowledges.

Devas! The samadhi gateway is precisely omniscient knowledge, and omniscient knowledge is precisely the samadhi gateway.

Devas! The dharani gateway is precisely omniscient knowledge, and omniscient knowledge is precisely the dharani gateway.

Devas! The ten powers of a Buddha are precisely omniscient knowledge, and omniscient knowledge 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 omniscient knowledge, and omniscient knowledge is precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

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

Devas! The fruit of the solitary Buddha is precisely omniscient knowledge, and omniscient knowledge is precisely the fruit of the solitary Buddha.

Devas! The knowledge of all things is precisely omniscient knowledge, and omniscient knowledge is precisely the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects are precisely omniscient knowledge, and omniscient knowledge is precisely the knowledge of the aspects of the paths and the knowledge of all aspects.

O sons of the devas! The unsurpassed perfect enlightenment of all Buddhas is precisely omniscient knowledge, and omniscient knowledge is precisely the unsurpassed perfect enlightenment of all Buddhas. Why is this so? O sons of the devas! Whether the suchness of form, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of feeling, perception, formations, and consciousness, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the eye ayatana, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the ear, nose, tongue, body, and mind ayatanas, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the form ayatana, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the sound, odor, taste, tangible-object, and mental-object ayatanas, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the eye dhatu, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the ear, nose, tongue, body, and mind dhatus, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the form dhatu, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the sound, odor, taste, tangible-object, and mental-object dhatus, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the eye-consciousness dhatu, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of eye-contact, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of ear-, nose-, tongue-, body-, and mind-contact, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the feelings arising with eye-contact as condition, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether 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 dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the earth dhatu, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the water, fire, wind, space, and consciousness dhatus, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of ignorance, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the perfection of generosity, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the perfections of pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the emptiness of internal dharmas, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible;

whether the suchness of the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different,

and also inexhaustible.

O sons of the devas! Whether the suchness of suchness, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; 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 fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the four establishments of mindfulness, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the suchness of the Noble Truth of suffering, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible; whether the suchness of the Noble Truths of the origin of suffering, cessation, and the path, the suchness of omniscient knowledge, or the suchness of all dharmas, they are all one suchness, neither two nor different, and also inexhaustible.

O sons of the devas! Whether the true suchness of the four meditative absorptions, 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.

O sons of the devas! Whether the true suchness of the four immeasurables, 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.

O sons of the devas! Whether the true suchness of the four formless attainments, 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.

O sons of the devas! Whether the true suchness of the eight liberations, 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.

O sons of the devas! Whether the true suchness of the eight spheres of mastery, 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.

O sons of the devas! Whether the true suchness of the nine successive attainments, 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.

O sons of the devas! Whether the true suchness of the ten totalities, 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.

O sons of the devas! Whether the true suchness of the gateway to liberation through 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 the true suchness of the gateways to liberation through signlessness and wishlessness, 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.

O sons of the devas! Whether the true suchness of the five kinds of eyes, 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.

O sons of the devas! Whether the true suchness of the six superknowledges, 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.

O sons of the devas! Whether the true suchness of the samadhi gateways, 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.

O sons of the devas! Whether the true suchness of the dharani gateways, 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.

O sons of the devas! Whether the true suchness of the ten powers of a Buddha, 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 fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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.

O sons of the devas! Whether the true suchness of the fruit of stream-entry, 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 fruits of once-returning, non-returning, and arhatship, 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.

O sons of the devas! Whether the true suchness of the fruit of a pratyekabuddha, 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.

O sons of the devas! Whether the true suchness of all-knowledge, 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 knowledge of the aspects of the paths and the knowledge of all aspects, 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.

O sons of the devas! Whether the true suchness of the unsurpassed perfect enlightenment of all Buddhas, 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.

O sons of the devas! When I contemplate this meaning, my mind constantly inclines toward seclusion, and I take no delight in teaching the Dharma. Why? Because this Dharma is profound, difficult to see, difficult to know, beyond investigation, transcending the sphere of investigation, subtle, and quiescent. Only those of keen wisdom and intelligence can understand it; it cannot be accepted in faith by ordinary people of the world. It is the profound prajnaparamita, which is itself the unsurpassed perfect enlightenment realized by the Tathagata, the Worthy One, the Perfectly Enlightened One.

O sons of the devas! Such unsurpassed perfect enlightenment cannot be realized; it is not an object of realization, there is no place of realization, and there is no time of realization.

O sons of the devas! This Dharma is profound and wondrous, uniquely manifest, and no worldly dharma can equal it.

O sons of the devas! Because space is profound, this Dharma is profound; because true suchness is profound, this Dharma is profound; because the dharmadhatu is profound, this Dharma is profound; because the nature of dharmas is profound, this Dharma is profound; because the nature free from falsity is profound, this Dharma is profound; because the unchanging nature is profound, this Dharma is profound; because the nature of equality is profound, this Dharma is profound; because the nature free from arising is profound, this Dharma is profound; because the certainty of dharmas is profound, this Dharma is profound; because the abiding of dharmas is profound, this Dharma is profound; because the ultimate reality is profound, this Dharma is profound;

because the realm of space is profound, this Dharma is profound; because the inconceivable realm is profound, this Dharma is profound.

O sons of the devas! Because the immeasurable and boundless are profound, this Dharma is profound; because neither going nor coming is profound, this Dharma is profound; because neither arising nor cessation is profound, this Dharma is profound; because neither defilement nor purification is profound, this Dharma is profound; because neither knowledge nor attainment is profound, this Dharma is profound; because neither creating nor acting is profound, this Dharma is profound.

O sons of the devas! Because the self is profound, this Dharma is profound; because a sentient being is profound, this Dharma is profound; because a living being is profound, this Dharma is profound; because one who is born is profound, this Dharma is profound; because one who is nurtured is profound, this Dharma is profound; because one who grows is profound, this Dharma is profound; because one who transmigrates is profound, this Dharma is profound; because a mind-born being is profound, this Dharma is profound; because a youth is profound, this Dharma is profound; because an agent is profound, this Dharma is profound; because one who experiences karmic results is profound, this Dharma is profound; because a knower is profound, this Dharma is profound;

because a seer is profound, this Dharma is profound.

O sons of the devas! Because form is profound, this Dharma is profound; because feeling, perception, formations, and consciousness are profound, this Dharma is profound.

O sons of the devas! Because the eye ayatana is profound, this Dharma is profound; because the ear, nose, tongue, body, and mind ayatanas are profound, this Dharma is profound.

O sons of the devas! Because the visible-object ayatana is profound, this Dharma is profound; because the sound, odor, taste, tangible-object, and mental-object ayatanas are profound, this Dharma is profound.

O sons of the devas! Because the eye dhatu is profound, this Dharma is profound; because the ear, nose, tongue, body, and mind dhatus are profound, this Dharma is profound.

O sons of the devas! Because the visible-object dhatu is profound, this Dharma is profound; because the sound, odor, taste, tangible-object, and mental-object dhatus are profound, this Dharma is profound.

O sons of the devas! Because the eye-consciousness dhatu is profound, this Dharma is profound; because the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus are profound, this Dharma is profound.

O sons of the devas! Because eye-contact is profound, this Dharma is profound; because ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are profound, this Dharma is profound.

O sons of the devas! Because the feelings arising with eye-contact as condition are profound, this Dharma is profound; because the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions are profound, this Dharma is profound.

O sons of the devas! Because the earth dhatu is profound, this Dharma is profound; because the water, fire, wind, space, and consciousness dhatus are profound, this Dharma is profound.

O sons of the devas! Because ignorance is profound, this Dharma is profound; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging, and death are profound, this Dharma is profound.

O sons of the devas! Because the perfection of generosity is profound, this Dharma is profound; because the perfection of pure moral discipline is profound, this Dharma is profound; because the perfection of patient acceptance is profound, this Dharma is profound; because the perfection of diligence is profound, this Dharma is profound; because the perfection of meditative concentration is profound, this Dharma is profound; because prajnaparamita is profound, this Dharma is profound.

O sons of the devas! Because the emptiness of internal phenomena is profound, this Dharma is profound; because 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 immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are profound,

this Dharma is profound.

O sons of the devas! Because the four foundations of mindfulness are profound, this Dharma is profound; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path are profound, this Dharma is profound.

O sons of the devas! Because the Noble Truth of suffering is profound, this Dharma is profound; because the Noble Truths of the origin of suffering, its cessation, and the path are profound, this Dharma is profound.

O sons of the devas! Because the four meditative concentrations are profound, this Dharma is profound; because the four immeasurable states are profound, this Dharma is profound; because the four formless attainments are profound, this Dharma is profound.

O sons of the devas! Because the eight liberations are profound, this Dharma is profound; because the eight spheres of mastery are profound, this Dharma is profound; because the nine successive absorptions are profound, this Dharma is profound; because the ten universal spheres are profound, this Dharma is profound.

O sons of the devas! Because the Dharma gateway of the liberation of emptiness is profound, this Dharma is profound; because the Dharma gateways of the liberations of signlessness and wishlessness are profound, this Dharma is profound.

O sons of the devas! Because the five kinds of eyes are profound, this Dharma is profound; because the six superknowledges are profound, this Dharma is profound.

O sons of the devas! Because the Dharma gateway of samadhi is profound, this Dharma is profound; because the Dharma gateway of dharani is profound, this Dharma is profound.

O sons of the devas! Because the ten powers of a Buddha are profound, this Dharma is profound; because 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 profound, this Dharma is profound.

O sons of the devas! Because the fruit of stream-entry is profound, this Dharma is profound; because the fruits of once-returning, non-returning, and arhatship are profound, this Dharma is profound.

O sons of the devas! Because the attainment of a pratyekabuddha is profound, this Dharma is profound.

O sons of the devas! Because the knowledge of all things is profound, this Dharma is profound; because the knowledge of the aspects of the paths and the knowledge of all aspects are profound, this Dharma is profound.

O sons of the devas! Because all Buddha-Dharmas are profound, this Dharma is profound.

At that time, the sons of the devas of the Desire Realm and Form Realm addressed the Buddha: “Blessed One! This Dharma that has been taught is profound and wondrous; ordinary people of the world are incapable of believing and accepting it.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping form nor for the sake of abandoning form; it was spoken neither for the sake of grasping feeling, perception, formations, and consciousness nor for the sake of abandoning feeling, perception, formations, and consciousness.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the eye ayatana nor for the sake of abandoning the eye ayatana; it was spoken neither for the sake of grasping the ear, nose, tongue, body, and mind ayatanas nor for the sake of abandoning the ear, nose, tongue, body, and mind ayatanas.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the visible-object ayatana nor for the sake of abandoning the visible-object ayatana; it was spoken neither for the sake of grasping the sound, odor, taste, tangible-object, and mental-object ayatanas nor for the sake of abandoning the sound, odor, taste, tangible-object, and mental-object ayatanas.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the eye dhatu nor for the sake of abandoning the eye dhatu; it was spoken neither for the sake of grasping the ear, nose, tongue, body, and mind dhatus nor for the sake of abandoning the ear, nose, tongue, body, and mind dhatus.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the visible-object dhatu nor for the sake of abandoning the visible-object dhatu; it was spoken neither for the sake of grasping the sound, odor, taste, tangible-object, and mental-object dhatus nor for the sake of abandoning the sound, odor, taste, tangible-object, and mental-object dhatus.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the eye-consciousness dhatu nor for the sake of abandoning the eye-consciousness dhatu; it was spoken neither for the sake of grasping the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus nor for the sake of abandoning the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping eye-contact nor for the sake of abandoning eye-contact; it was spoken neither for the sake of grasping ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact nor for the sake of abandoning ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the feelings arising with eye-contact as condition nor for the sake of abandoning the feelings arising with eye-contact as condition; it was spoken neither for the sake of grasping the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions nor for the sake of abandoning the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping the earth dhatu nor for the sake of abandoning the earth dhatu; it was spoken neither for the sake of grasping the water, fire, wind, space, and consciousness dhatus nor for the sake of abandoning the water, fire, wind, space, and consciousness dhatus.

“Blessed One! This profound and wondrous Dharma was spoken neither for the sake of grasping ignorance nor for the sake of abandoning ignorance; it was spoken neither for the sake of grasping formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging, and death nor for the sake of abandoning formations through aging and death.”

Blessed One! This profound Dharma is not taught for the sake of apprehending the perfection of generosity, nor is it taught for the sake of abandoning the perfection of generosity; it is not taught for the sake of apprehending the perfection of pure morality, nor is it taught for the sake of abandoning the perfection of pure morality; it is not taught for the sake of apprehending the perfection of patience, nor is it taught for the sake of abandoning the perfection of patience; it is not taught for the sake of apprehending the perfection of diligence, nor is it taught for the sake of abandoning the perfection of diligence; it is not taught for the sake of apprehending the perfection of meditation, nor is it taught for the sake of abandoning the perfection of meditation.

It is not taught for the sake of apprehending the perfection of prajna, nor is it taught for the sake of abandoning the perfection of prajna.

Blessed One! This profound Dharma is not taught for the sake of apprehending internal emptiness, nor is it taught for the sake of abandoning internal emptiness; it is not taught for the sake of apprehending 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence; nor is it taught for the sake of abandoning external emptiness through the emptiness of the self-nature of nonexistence.

Blessed One! This profound Dharma is not taught for the sake of apprehending suchness, nor is it taught for the sake of abandoning suchness; it is not taught for the sake of apprehending the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; nor is it taught for the sake of abandoning the dharma-dhatu through the inconceivable realm.

Blessed One! This profound Dharma is not taught for the sake of apprehending the four foundations of mindfulness, nor is it taught for the sake of abandoning the four foundations of mindfulness; it is not taught for the sake of apprehending the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; nor is it taught for the sake of abandoning the four right efforts through the Noble Eightfold Path.

Blessed One! This profound Dharma is not taught for the sake of apprehending the Noble Truth of suffering, nor is it taught for the sake of abandoning the Noble Truth of suffering; it is not taught for the sake of apprehending the Noble Truths of the origin, cessation, and path, nor is it taught for the sake of abandoning the Noble Truths of the origin, cessation, and path.

Blessed One! This profound Dharma is not taught for the sake of apprehending the four meditative absorptions, nor is it taught for the sake of abandoning the four meditative absorptions; it is not taught for the sake of apprehending the four immeasurables, nor is it taught for the sake of abandoning the four immeasurables; it is not taught for the sake of apprehending the four formless concentrations, nor is it taught for the sake of abandoning the four formless concentrations.

Blessed One! This profound Dharma is not taught for the sake of apprehending the eight liberations, nor is it taught for the sake of abandoning the eight liberations; it is not taught for the sake of apprehending the eight spheres of mastery, nor is it taught for the sake of abandoning the eight spheres of mastery; it is not taught for the sake of apprehending the nine successive attainments, nor is it taught for the sake of abandoning the nine successive attainments; it is not taught for the sake of apprehending the ten universal spheres, nor is it taught for the sake of abandoning the ten universal spheres.

Blessed One! This profound Dharma is not taught for the sake of apprehending the liberation gateway of emptiness, nor is it taught for the sake of abandoning the liberation gateway of emptiness; it is not taught for the sake of apprehending the liberation gateways of signlessness and wishlessness, nor is it taught for the sake of abandoning the liberation gateways of signlessness and wishlessness.

Blessed One! This profound Dharma is not taught for the sake of apprehending the five kinds of eyes, nor is it taught for the sake of abandoning the five kinds of eyes; it is not taught for the sake of apprehending the six superknowledges, nor is it taught for the sake of abandoning the six superknowledges.

Blessed One! This profound Dharma is not taught for the sake of apprehending the samadhi gateways, nor is it taught for the sake of abandoning the samadhi gateways; it is not taught for the sake of apprehending the dharani gateways, nor is it taught for the sake of abandoning the dharani gateways.

Blessed One! This profound Dharma is not taught for the sake of apprehending the ten powers of a Buddha, nor is it taught for the sake of abandoning the ten powers of a Buddha; it is not taught for the sake of apprehending the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; nor is it taught for the sake of abandoning the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Blessed One! This profound Dharma is not taught for the sake of apprehending the fruit of stream-entry, nor is it taught for the sake of abandoning the fruit of stream-entry; it is not taught for the sake of apprehending the fruits of once-returning, non-returning, and arhatship, nor is it taught for the sake of abandoning the fruits of once-returning, non-returning, and arhatship.

Blessed One! This profound Dharma is not taught for the sake of apprehending the attainment of a pratyekabuddha, nor is it taught for the sake of abandoning the attainment of a pratyekabuddha.

Blessed One! This profound Dharma is not taught for the sake of apprehending the knowledge of all things, nor is it taught for the sake of abandoning the knowledge of all things; it is not taught for the sake of apprehending the knowledge of the aspects of the paths or the knowledge of all aspects, nor is it taught for the sake of abandoning the knowledge of the aspects of the paths or the knowledge of all aspects.

Blessed One! This profound Dharma is not taught for the sake of apprehending all Buddha-dharmas, nor is it taught for the sake of abandoning all Buddha-dharmas.

Blessed One! When sentient beings in the world undertake practices, most of them apprehend those practices and give rise to attachment to self and what belongs to self, namely: form is self and belongs to self; feeling, perception, formations, and consciousness are self and belong to self.

The eye ayatana is self and belongs to self; the ear, nose, tongue, body, and mind ayatanas are self and belong to self.

The form ayatana is self and belongs to self; the sound, odor, taste, touch, and dharma ayatanas are self and belong to self.

The eye dhatu is self and belongs to self; the ear, nose, tongue, body, and mind dhatus are self and belong to self.

The form dhatu is self and belongs to self; the sound, odor, taste, touch, and dharma dhatus are self and belong to self.

The eye-consciousness dhatu is self and belongs to self; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are self and belong to self.

Eye-contact is self and belongs to self; ear-, nose-, tongue-, body-, and mind-contact are self and belong to self.

The feelings that arise conditioned by eye-contact are self and belong to self; the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact are self and belong to self.

The earth dhatu is self and belongs to self; the water, fire, wind, space, and consciousness dhatus are self and belong to self.

Ignorance is self and belongs to self; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death are self and belong to self.

The perfection of generosity is self and belongs to self; the perfection of pure morality is self and belongs to self; the perfection of patience is self and belongs to self; the perfection of diligence is self and belongs to self; the perfection of meditation is self and belongs to self; the perfection of prajna is self and belongs to self.

Internal emptiness is self and belongs to self; 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are self and belong to self.

Suchness is self and belongs to self; the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are self and belong to self.

The four foundations of mindfulness are self and belong to self; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are self and belong to self.

The Noble Truth of suffering is self and belongs to self; the Noble Truths of the origin, cessation, and path are self and belong to self.

The four dhyanas are self and belong to self; the four immeasurables are self and belong to self; the four formless concentrations are self and belong to self.

The eight liberations are self and belong to self; the eight spheres of mastery are self and belong to self; the nine successive absorptions are self and belong to self; the ten spheres of totality are self and belong to self.

The Dharma gateway of the liberation of emptiness is self and belongs to self; the Dharma gateways of the signless and wishless liberations are self and belong to self.

The five kinds of eyes are self and belong to self; the six superknowledges are self and belong to self.

The Dharma gateways of samadhi are self and belong to self; the Dharma gateways of dharani are self and belong to self.

The ten powers of a Buddha are self and belong to self; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are self and belong to self.

The fruit of stream-entry is self and belongs to self; the fruits of once-returning, non-returning, and arhatship are self and belong to self.

The fruit of a pratyekabuddha is self and belongs to self.

The knowledge of all things is self and belongs to self; the knowledge of the aspects of the path and the knowledge of all aspects are self and belong to self.

At that time, the Buddha said to the devas: “So it is! So it is! It is exactly as you have said.

“O devas! This profound Dharma is not taught for the sake of grasping form, nor is it taught for the sake of relinquishing form; it is not taught for the sake of grasping feeling, perception, formations, or consciousness, nor is it taught for the sake of relinquishing feeling, perception, formations, or consciousness.

“O devas! This profound Dharma is not taught for the sake of grasping the eye ayatana, nor is it taught for the sake of relinquishing the eye ayatana; it is not taught for the sake of grasping the ear, nose, tongue, body, or mind ayatana, nor is it taught for the sake of relinquishing the ear, nose, tongue, body, or mind ayatana.

“O devas! This profound Dharma is not taught for the sake of grasping the form ayatana, nor is it taught for the sake of relinquishing the form ayatana; it is not taught for the sake of grasping the sound, odor, taste, tangible object, or mental-object ayatana, nor is it taught for the sake of relinquishing the sound, odor, taste, tangible object, or mental-object ayatana.

“O devas! This profound Dharma is not taught for the sake of grasping the eye dhatu, nor is it taught for the sake of relinquishing the eye dhatu; it is not taught for the sake of grasping the ear, nose, tongue, body, or mind dhatu, nor is it taught for the sake of relinquishing the ear, nose, tongue, body, or mind dhatu.

“O devas! This profound Dharma is not taught for the sake of grasping the form dhatu, nor is it taught for the sake of relinquishing the form dhatu; it is not taught for the sake of grasping the sound, odor, taste, tangible object, or mental-object dhatu, nor is it taught for the sake of relinquishing the sound, odor, taste, tangible object, or mental-object dhatu.

“O devas! This profound Dharma is not taught for the sake of grasping the eye-consciousness dhatu, nor is it taught for the sake of relinquishing the eye-consciousness dhatu; it is not taught for the sake of grasping the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor is it taught for the sake of relinquishing the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

“O devas! This profound Dharma is not taught for the sake of grasping eye-contact, nor is it taught for the sake of relinquishing eye-contact; it is not taught for the sake of grasping ear-, nose-, tongue-, body-, or mind-contact, nor is it taught for the sake of relinquishing ear-, nose-, tongue-, body-, or mind-contact.

“O devas! This profound Dharma is not taught for the sake of grasping the feelings arising with eye-contact as their condition, nor is it taught for the sake of relinquishing the feelings arising with eye-contact as their condition; it is not taught for the sake of grasping the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor is it taught for the sake of relinquishing the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition.

“O devas! This profound Dharma is not taught for the sake of grasping the earth dhatu, nor is it taught for the sake of relinquishing the earth dhatu; it is not taught for the sake of grasping the water, fire, wind, space, or consciousness dhatu, nor is it taught for the sake of relinquishing the water, fire, wind, space, or consciousness dhatu.

“O devas! This profound Dharma is not taught for the sake of grasping ignorance, nor is it taught for the sake of relinquishing ignorance; it is not taught for the sake of grasping formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, or aging-and-death, nor is it taught for the sake of relinquishing formations through aging-and-death.

“O devas! This profound Dharma is not taught for the sake of grasping the perfection of generosity, nor is it taught for the sake of relinquishing the perfection of generosity; it is not taught for the sake of grasping the perfection of pure ethical conduct, nor is it taught for the sake of relinquishing the perfection of pure ethical conduct; it is not taught for the sake of grasping the perfection of patient acceptance, nor is it taught for the sake of relinquishing the perfection of patient acceptance; it is not taught for the sake of grasping the perfection of diligence, nor is it taught for the sake of relinquishing the perfection of diligence; it is not taught for the sake of grasping the perfection of dhyana, nor is it taught for the sake of relinquishing the perfection of dhyana;

it is not taught for the sake of grasping prajnaparamita, nor is it taught for the sake of relinquishing prajnaparamita.

“O devas! This profound Dharma is not taught for the sake of grasping the emptiness of internal phenomena, nor is it taught for the sake of relinquishing the emptiness of internal phenomena; it is not taught for the sake of grasping 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence,

the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, nor is it taught for the sake of relinquishing the emptiness of external phenomena through the emptiness of the self-nature of nonexistence.

“O devas! This profound Dharma is not taught for the sake of grasping suchness, nor is it taught for the sake of relinquishing suchness; it is not taught for the sake of grasping the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, or the inconceivable realm, nor is it taught for the sake of relinquishing the dharmadhatu through the inconceivable realm.

“O devas! This profound Dharma is not taught for the sake of grasping the four establishments of mindfulness, nor is it taught for the sake of relinquishing the four establishments of mindfulness; it is not taught for the sake of grasping the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor is it taught for the sake of relinquishing the four right efforts through the eightfold noble path.

“O devas! This profound Dharma is not taught for the sake of grasping the Noble Truth of suffering, nor is it taught for the sake of relinquishing the Noble Truth of suffering; it is not taught for the sake of grasping the Noble Truths of origination, cessation, and the path, nor is it taught for the sake of relinquishing the Noble Truths of origination, cessation, and the path.

“O devas! This profound Dharma is not taught for the sake of grasping the four dhyanas, nor is it taught for the sake of relinquishing the four dhyanas; it is not taught for the sake of grasping the four immeasurables, nor is it taught for the sake of relinquishing the four immeasurables; it is not taught for the sake of grasping the four formless concentrations, nor is it taught for the sake of relinquishing the four formless concentrations.

“O devas! This profound Dharma is not taught for the sake of grasping the eight liberations, nor is it taught for the sake of relinquishing the eight liberations; it is not taught for the sake of grasping the eight spheres of mastery, nor is it taught for the sake of relinquishing the eight spheres of mastery; it is not taught for the sake of grasping the nine successive absorptions, nor is it taught for the sake of relinquishing the nine successive absorptions; it is not taught for the sake of grasping the ten spheres of totality, nor is it taught for the sake of relinquishing the ten spheres of totality.

“O devas! This profound Dharma is not taught for the sake of grasping the Dharma gateway of the liberation of emptiness, nor is it taught for the sake of relinquishing the Dharma gateway of the liberation of emptiness; it is not taught for the sake of grasping the Dharma gateways of the signless and wishless liberations, nor is it taught for the sake of relinquishing the Dharma gateways of the signless and wishless liberations.

“O devas! This profound Dharma is not taught for the sake of grasping the five kinds of eyes, nor is it taught for the sake of relinquishing the five kinds of eyes; it is not taught for the sake of grasping the six superknowledges, nor is it taught for the sake of relinquishing the six superknowledges.”

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing the samadhi gateways, nor is it taught for the sake of relinquishing the samadhi gateways; it is not taught for the sake of embracing the dharani gateways, nor is it taught for the sake of relinquishing the dharani gateways.

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing the Buddha’s ten powers, nor is it taught for the sake of relinquishing the Buddha’s ten powers; it is not taught for the sake of embracing 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, nor is it taught for the sake of relinquishing the four fearlessnesses through to the eighteen unique qualities of a Buddha.

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing the fruit of stream-entry, nor is it taught for the sake of relinquishing the fruit of stream-entry; it is not taught for the sake of embracing the fruits of once-returning, non-returning, and arhatship, nor is it taught for the sake of relinquishing the fruits of once-returning, non-returning, and arhatship.

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing the attainment of a pratyekabuddha, nor is it taught for the sake of relinquishing the attainment of a pratyekabuddha.

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing the knowledge of all things, nor is it taught for the sake of relinquishing the knowledge of all things; it is not taught for the sake of embracing the knowledge of the aspects of the paths and the knowledge of all aspects, nor is it taught for the sake of relinquishing the knowledge of the aspects of the paths and the knowledge of all aspects.

O sons of the devas! This profound and wondrous Dharma is not taught for the sake of embracing all Buddha-dharmas, nor is it taught for the sake of relinquishing all Buddha-dharmas.

Fascicle 319

THE END