Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖9,391 words · ~38 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

XXXXVII. CHAPTER ON SUCHNESS

O sons of the devas! If a bodhisattva practices for the sake of grasping the samadhi gateways, or practices for the sake of relinquishing the samadhi gateways; practices for the sake of grasping the dharani gateways, or practices for the sake of relinquishing the dharani gateways, then that bodhisattva cannot cultivate the prajnaparamita, nor can that bodhisattva cultivate the perfections of meditative concentration, diligence, patience, pure morality, and generosity.

That bodhisattva cannot realize the emptiness of the internal, nor can that bodhisattva realize 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 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

That bodhisattva cannot realize suchness, nor can that bodhisattva realize the dharma realm, 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 limit of reality, the realm of space, or the inconceivable realm. That bodhisattva cannot cultivate the four establishments of mindfulness, nor can that bodhisattva cultivate 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.

That bodhisattva cannot realize the Noble Truth of suffering, nor can that bodhisattva realize the Noble Truths of its origin, cessation, and the path. That bodhisattva cannot cultivate the four dhyanas, nor can that bodhisattva cultivate the four immeasurables or the four formless absorptions. That bodhisattva cannot cultivate the eight liberations, nor can that bodhisattva cultivate the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

That bodhisattva cannot cultivate the gateway of liberation through emptiness, nor can that bodhisattva cultivate the gateways of liberation through signlessness and wishlessness. That bodhisattva cannot cultivate the five kinds of eyes, nor can that bodhisattva cultivate the six superknowledges. That bodhisattva cannot cultivate the samadhi gateways, nor can that bodhisattva cultivate the dharani gateways.

That bodhisattva cannot cultivate the ten powers of a Buddha, nor can that bodhisattva cultivate 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. That bodhisattva cannot cultivate the knowledge of all things, nor can that bodhisattva cultivate the knowledge of the aspects of the path or the knowledge of all aspects.

O sons of the devas! If a bodhisattva practices for the sake of grasping the ten powers of a Buddha, or practices for the sake of relinquishing the ten powers of a Buddha; practices for the sake of grasping 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, or practices for the sake of relinquishing the four fearlessnesses through the eighteen distinctive qualities of a Buddha, then that bodhisattva cannot cultivate the prajnaparamita, nor can that bodhisattva cultivate the perfections of meditative concentration, diligence, patience, pure morality, and generosity.

O sons of the devas! If a bodhisattva practices for the sake of grasping the fruit of stream-entry, or practices for the sake of relinquishing the fruit of stream-entry; practices for the sake of grasping the fruits of once-returning, non-returning, and arhatship, or practices for the sake of relinquishing the fruits of once-returning, non-returning, and arhatship, then that bodhisattva cannot cultivate the prajnaparamita, nor can that bodhisattva cultivate the perfections of meditative concentration, diligence, patience, pure morality, and generosity.

O sons of the devas! If a bodhisattva practices in order to grasp the attainment of a pratyekabuddha, or practices in order to relinquish the attainment of a pratyekabuddha, that bodhisattva cannot cultivate prajnaparamita, nor can that bodhisattva cultivate the paramitas of meditation, diligence, patience, pure morality, and generosity;

that bodhisattva cannot realize inner emptiness, nor can that bodhisattva realize outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, 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 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, or the emptiness of the nonexistence of self-nature;

that bodhisattva cannot realize suchness, nor can that bodhisattva realize the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; that bodhisattva cannot cultivate the four foundations of mindfulness, nor can that bodhisattva cultivate 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; that bodhisattva cannot realize the Noble Truth of suffering, nor can that bodhisattva realize the Noble Truths of its origin, cessation, and the path;

that bodhisattva cannot cultivate the four meditative absorptions, nor can that bodhisattva cultivate the four immeasurables or the four formless concentrations; that bodhisattva cannot cultivate the eight liberations, nor can that bodhisattva cultivate the eight spheres of mastery, the nine successive concentrations, or the ten totalities; that bodhisattva cannot cultivate the gateway to liberation through emptiness, nor can that bodhisattva cultivate the gateways to liberation through signlessness and wishlessness; that bodhisattva cannot cultivate the five kinds of eyes, nor can that bodhisattva cultivate the six superknowledges; that bodhisattva cannot cultivate the gateways of samadhi, nor can that bodhisattva cultivate the gateways of dharani;

that bodhisattva cannot cultivate the ten powers of a Buddha, nor can that bodhisattva cultivate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; that bodhisattva cannot cultivate the knowledge of all things, nor can that bodhisattva cultivate the knowledge of the aspects of the paths or the knowledge of all aspects.

O sons of the devas! If a bodhisattva practices in order to grasp the knowledge of all things, or practices in order to relinquish the knowledge of all things; practices in order to grasp the knowledge of the aspects of the paths and the knowledge of all aspects, or practices in order to relinquish the knowledge of the aspects of the paths and the knowledge of all aspects, that bodhisattva cannot cultivate prajnaparamita, nor can that bodhisattva cultivate the paramitas of meditation, diligence, patience, pure morality, and generosity;

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! This profound Dharma accords with all dharmas. With which dharmas does this profound Dharma accord?

“Blessed One! This profound Dharma accords with prajnaparamita and also accords with the paramitas of meditation, diligence, patience, pure morality, and generosity.

“Blessed One! This profound Dharma accords with inner emptiness and also accords with outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, 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 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 nonexistence of self-nature.

“Blessed One! This profound Dharma accords with suchness and also accords with the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

“Blessed One! This profound Dharma accords with the four foundations of mindfulness and also accords with 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.

“Blessed One! This profound Dharma accords with the Noble Truth of suffering and also accords with the Noble Truths of its origin, cessation, and the path.

“Blessed One! This profound Dharma accords with the four meditative absorptions and also accords with the four immeasurables and the four formless concentrations.

“Blessed One! This profound Dharma accords with the eight liberations and also accords with the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

“Blessed One! This profound Dharma accords with the gateway to liberation through emptiness and also accords with the gateways to liberation through signlessness and wishlessness.

“Blessed One! This profound Dharma accords with the five kinds of eyes and also accords with the six superknowledges.

“Blessed One! This profound Dharma accords with the gateways of samadhi and also accords with the gateways of dharani.

“Blessed One! This profound Dharma accords with the ten powers of a Buddha and also accords with the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

“Blessed One! This profound Dharma accords with the knowledge of all things and also accords with the knowledge of the aspects of the paths and the knowledge of all aspects.

“Blessed One! This profound Dharma is entirely unobstructed. With respect to which dharmas is this profound Dharma unobstructed?

“Blessed One! This profound Dharma is unobstructed with respect to form; it is unobstructed with respect to feeling, perception, formations, and consciousness.”

Blessed One! This profound Dharma is unobstructed with respect to the eye ayatana; it is unobstructed with respect to the ear, nose, tongue, body, and mind ayatanas.

Blessed One! This profound Dharma is unobstructed with respect to the form ayatana; it is unobstructed with respect to the sound, odor, taste, tangible object, and dharma ayatanas.

Blessed One! This profound Dharma is unobstructed with respect to the eye dhatu; it is unobstructed with respect to the ear, nose, tongue, body, and mind dhatus.

Blessed One! This profound Dharma is unobstructed with respect to the form dhatu; it is unobstructed with respect to the sound, odor, taste, tangible object, and dharma dhatus.

Blessed One! This profound Dharma is unobstructed with respect to the eye-consciousness dhatu; it is unobstructed with respect to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Blessed One! This profound Dharma is unobstructed with respect to eye-contact; it is unobstructed with respect to ear-, nose-, tongue-, body-, and mind-contact.

Blessed One! This profound Dharma is unobstructed with respect to the feelings arising with eye-contact as condition; it is unobstructed with respect to the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Blessed One! This profound Dharma is unobstructed with respect to the earth dhatu; it is unobstructed with respect to the water, fire, wind, space, and consciousness dhatus.

Blessed One! This profound Dharma is unobstructed with respect to ignorance; it is unobstructed with respect to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death.

Blessed One! This profound Dharma is unobstructed with respect to the perfection of generosity; it is unobstructed with respect to the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita.

Blessed One! This profound Dharma is unobstructed with respect to internal emptiness; it is unobstructed with respect to 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.

Blessed One! This profound Dharma is unobstructed with respect to suchness; it is unobstructed with respect to 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 limit of reality, the realm of space, and the inconceivable realm.

Blessed One! This profound Dharma is unobstructed with respect to the four establishments of mindfulness; it is unobstructed with respect to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path.

Blessed One! This profound Dharma is unobstructed with respect to the Noble Truth of suffering; it is unobstructed with respect to the Noble Truths of origination, cessation, and the path.

Blessed One! This profound Dharma is unobstructed with respect to the four meditative absorptions; it is unobstructed with respect to the four immeasurables and four formless concentrations.

Blessed One! This profound Dharma is unobstructed with respect to the eight liberations; it is unobstructed with respect to the eight spheres of mastery, nine successive attainments, and ten spheres of totality.

Blessed One! This profound Dharma is unobstructed with respect to the gateway to liberation through emptiness; it is unobstructed with respect to the gateways to liberation through signlessness and wishlessness.

Blessed One! This profound Dharma is unobstructed with respect to the five kinds of eyes; it is unobstructed with respect to the six superknowledges.

Blessed One! This profound Dharma is unobstructed with respect to the gateways of samadhi; it is unobstructed with respect to the gateways of dharani.

Blessed One! This profound Dharma is unobstructed with respect to the ten powers of a Buddha; it is unobstructed with respect to the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Blessed One! This profound Dharma is unobstructed with respect to the fruit of stream-entry; it is unobstructed with respect to the fruits of once-returning, non-returning, and arhatship.

Blessed One! This profound Dharma is unobstructed with respect to the fruit of the pratyekabuddha state.

Blessed One! This profound Dharma is unobstructed with respect to the knowledge of all things; it is unobstructed with respect to the knowledge of the aspects of the paths and the knowledge of all aspects.

Blessed One! This profound Dharma has unobstructedness as its characteristic. Why is this?

Blessed One! It is because the nature of space is equal, because the nature of suchness is equal, because the nature of the dharma-dhatu is equal, because the nature of the nature of dharmas is equal, because the nature of the nature free from falsity is equal, because the nature of the unchanging nature is equal, because the nature of the nature of equality is equal, because the nature of the nature of freedom from arising is equal, because the nature of the fixed order of dharmas is equal, because the nature of the abiding order of dharmas is equal, because the nature of the limit of reality is equal, because the nature of the realm of space is equal, because the nature of the inconceivable realm is equal; because the nature of emptiness, signlessness, and wishlessness is equal;

because the nature of the uncreated and the inactive is equal; and because the nature of neither defilement nor purification is equal.

Blessed One! This profound Dharma neither arises nor ceases. Why is this? Blessed One! It is because form neither arises nor ceases; because feeling, perception, formations, and consciousness neither arise nor cease.

Blessed One! It is because the eye ayatana neither arises nor ceases; because the ear, nose, tongue, body, and mind ayatanas neither arise nor cease.

Blessed One! It is because the form ayatana neither arises nor ceases; because the sound, odor, taste, tangible object, and dharma ayatanas neither arise nor cease.

Blessed One! It is because the eye dhatu neither arises nor ceases; because the ear, nose, tongue, body, and mind dhatus neither arise nor cease.

Blessed One! It is because the form dhatu neither arises nor ceases; because the sound, odor, taste, tangible object, and dharma dhatus neither arise nor cease.

Blessed One! It is because the eye-consciousness dhatu neither arises nor ceases; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus neither arise nor cease.

Blessed One! It is because eye-contact neither arises nor ceases; because ear-, nose-, tongue-, body-, and mind-contact neither arise nor cease.

Blessed One! It is because the feelings arising with eye-contact as condition neither arise nor cease; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition neither arise nor cease.

Blessed One! It is because the earth dhatu neither arises nor ceases; because the water, fire, wind, space, and consciousness dhatus neither arise nor cease.

Blessed One! It is because ignorance neither arises nor ceases; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death neither arise nor cease.

Blessed One! It is because the perfection of generosity neither arises nor ceases; because the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita neither arise nor cease.

Blessed One! It is because internal emptiness neither arises nor ceases; because 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 neither arise nor cease.

Blessed One! Suchness neither arises nor ceases; the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm neither arise nor cease.

Blessed One! The four foundations of mindfulness neither arise nor cease; 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 neither arise nor cease.

Blessed One! The noble truth of suffering neither arises nor ceases; the noble truths of the origin of suffering, its cessation, and the path neither arise nor cease.

Blessed One! The four meditative absorptions neither arise nor cease; the four immeasurables and the four formless concentrations neither arise nor cease.

Blessed One! The eight liberations neither arise nor cease; the eight spheres of mastery, the nine successive attainments, and the ten totalities neither arise nor cease.

Blessed One! The gateway to liberation through emptiness neither arises nor ceases; the gateways to liberation through signlessness and wishlessness neither arise nor cease.

Blessed One! The five kinds of eyes neither arise nor cease; the six superknowledges neither arise nor cease.

Blessed One! The samadhi gateways neither arise nor cease; the dharani gateways neither arise nor cease.

Blessed One! The ten powers of a Buddha neither arise nor cease; 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 neither arise nor cease.

Blessed One! The fruit of stream-entry neither arises nor ceases; the fruits of once-returning, non-returning, and arhatship neither arise nor cease.

Blessed One! The fruit of the state of a pratyekabuddha neither arises nor ceases.

Blessed One! The knowledge of all things neither arises nor ceases; the knowledge of the aspects of the paths and the knowledge of all aspects neither arise nor cease.

Blessed One! This profound and wondrous Dharma is entirely without any trace. Why is this? Blessed One! Because the trace of form cannot be apprehended; because the traces of feeling, perception, formations, and consciousness cannot be apprehended.

Blessed One! Because the trace of the eye ayatana cannot be apprehended; because the traces of the ear, nose, tongue, body, and mind ayatanas cannot be apprehended.

Blessed One! Because the trace of the form ayatana cannot be apprehended; because the traces of the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended.

Blessed One! Because the trace of the eye dhatu cannot be apprehended; because the traces of the ear, nose, tongue, body, and mind dhatus cannot be apprehended.

Blessed One! Because the trace of the form dhatu cannot be apprehended; because the traces of the sound, odor, taste, tangible-object, and dharma dhatus cannot be apprehended.

Blessed One! Because the trace of the eye-consciousness dhatu cannot be apprehended; because the traces of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended.

Blessed One! Because the trace of eye-contact cannot be apprehended; because the traces of ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended.

Blessed One! Because the trace of the feelings arising with eye-contact as their condition cannot be apprehended; because the traces of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition cannot be apprehended.

Blessed One! Because the trace of the earth dhatu cannot be apprehended; because the traces of the water, fire, wind, space, and consciousness dhatus cannot be apprehended.

Blessed One! Because the trace of ignorance cannot be apprehended; because the traces of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death cannot be apprehended.

Blessed One! Because the trace of the perfection of generosity cannot be apprehended; because the traces of the perfections of pure morality, patience, vigor, meditative absorption, and prajnaparamita cannot be apprehended.

Blessed One! Because the trace of internal emptiness cannot be apprehended; because the traces 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 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature cannot be apprehended.

Blessed One! Because the trace of suchness cannot be apprehended; because the traces of the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm cannot be apprehended.

Blessed One! Because the trace of the four foundations of mindfulness cannot be apprehended; because the traces of 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 cannot be apprehended.

Blessed One! Because the trace of the noble truth of suffering cannot be apprehended; because the traces of the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended.

Blessed One! Because the trace of the four meditative absorptions cannot be apprehended; because the traces of the four immeasurables and the four formless concentrations cannot be apprehended.

Blessed One! Because the trace of the eight liberations cannot be apprehended; because the traces of the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended.

Blessed One! Because the trace of the gateway to liberation through emptiness cannot be apprehended; because the traces of the gateways to liberation through signlessness and wishlessness cannot be apprehended.

Blessed One! Because the trace of the five kinds of eyes cannot be apprehended; because the trace of the six superknowledges cannot be apprehended.

Blessed One! Because the trace of the samadhi gateways cannot be apprehended; because the trace of the dharani gateways cannot be apprehended.

Blessed One! Because the trace of the ten powers of a Buddha cannot be apprehended; because the traces of 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 cannot be apprehended.

Blessed One! Because the trace of the fruit of stream-entry cannot be apprehended; because the traces of the fruits of once-returning, non-returning, and arhatship cannot be apprehended.

Blessed One! Because the trace of the fruit of the state of a pratyekabuddha cannot be apprehended.

Blessed One! Because the trace of the knowledge of all things cannot be apprehended; because the traces of the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended.

At that time, the devas of the Desire Realm and the Form Realm again addressed the Buddha: Blessed One! The Elder Subhuti is born of the Tathagata and is a true disciple of the Buddha. Why is this? Because all the dharmas taught by the Elder Subhuti accord with emptiness.

Thereupon, Subhuti said to the devas of the Desire Realm and the Form Realm: You devas say that I, Subhuti, am born of the Tathagata and am a true disciple of the Buddha. Why is Subhuti born of the Tathagata?

It is because he is born of the suchness of the Tathagata. Why is this? Because the suchness of the Tathagata neither comes nor goes, and the suchness of the Elder Subhuti is likewise: it neither comes nor goes. Therefore, it is said that the Elder Subhuti is born of the Tathagata.

Furthermore, the suchness of the Tathagata is precisely the suchness of all dharmas, and the suchness of all dharmas is precisely the suchness of the Tathagata. Such suchness has neither a nature of suchness nor a non-nature of suchness. The suchness of the Elder Subhuti is likewise. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata has eternal abiding as its characteristic; the suchness of the Elder Subhuti is likewise, having eternal abiding as its characteristic. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata neither changes nor discriminates and pervades all dharmas. The suchness of the Elder Subhuti is likewise: it neither changes nor discriminates and pervades all dharmas. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata is unobstructed, and the suchness of all dharmas is also unobstructed. Whether it is the suchness of the Tathagata or the suchness of all dharmas, both are the same single suchness, neither two nor different, neither created nor produced. Such suchness is the ever-abiding characteristic of suchness; at no time is it not the characteristic of suchness. Because it is the ever-abiding characteristic of suchness, at no time is it not the characteristic of suchness; it is neither two nor different. The suchness of the Elder Subhuti is likewise. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata neither recollects nor discriminates anywhere; the suchness of the Elder Subhuti is likewise, neither recollecting nor discriminating anywhere. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata is neither separate nor different and cannot be apprehended; the suchness of the Elder Subhuti is likewise, neither separate nor different and incapable of being apprehended. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, the suchness of the Tathagata is not separate from the suchness of all dharmas, and the suchness of all dharmas is not separate from the suchness of the Tathagata. Such suchness is the ever-abiding characteristic of suchness; at no time is it not the characteristic of suchness. The suchness of the Elder Subhuti is likewise. Therefore, it is said that the Elder Subhuti was born of the Tathagata. Although he is said to have been born, there is nothing from which he was born, because Subhuti’s suchness is no different from the Buddha.

Furthermore, the suchness of the Tathagata is neither past, future, nor present; the suchness of all dharmas is also neither past, future, nor present. The suchness of the Elder Subhuti is likewise. Therefore, it is said that the Elder Subhuti was born of the Tathagata.

Furthermore, because the suchness of the past is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the past is equal. Because the suchness of the future is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the future is equal. Because the suchness of the present is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the present is equal. Whether it is the equality of the suchness of the past, future, and present or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of form is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of form is equal. Because the suchness of feeling, perception, formations, and consciousness is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of feeling, perception, formations, and consciousness is equal. Thus, whether it is the equality of the suchness of form, the equality of the suchness of feeling, perception, formations, and consciousness, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of the eye ayatana is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the eye ayatana is equal. Because the suchness of the ear, nose, tongue, body, and mind ayatanas is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the ear, nose, tongue, body, and mind ayatanas is equal. Thus, whether it is the equality of the suchness of the eye ayatana, the equality of the suchness of the ear, nose, tongue, body, and mind ayatanas, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of the form ayatana is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the form ayatana is equal. Because the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is equal. Thus, whether it is the equality of the suchness of the form ayatana, the equality of the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of the eye dhatu is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the eye dhatu is equal. Because the suchness of the ear, nose, tongue, body, and mind dhatus is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the ear, nose, tongue, body, and mind dhatus is equal. Thus, whether it is the equality of the suchness of the eye dhatu, the equality of the suchness of the ear, nose, tongue, body, and mind dhatus, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of the form dhatu is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the form dhatu is equal. Because the suchness of the sound, odor, taste, tangible-object, and dharma dhatus is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the sound, odor, taste, tangible-object, and dharma dhatus is equal. Thus, whether it is the equality of the suchness of the form dhatu, the equality of the suchness of the sound, odor, taste, tangible-object, and dharma dhatus, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the suchness of the eye-consciousness dhatu is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the eye-consciousness dhatu is equal. Because the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is equal, the suchness of the Tathagata is equal; because the suchness of the Tathagata is equal, the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is equal. Thus, whether it is the equality of the suchness of the eye-consciousness dhatu, the equality of the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, or the equality of the suchness of the Tathagata, all are the same single equality of suchness, neither two nor different.

Furthermore, because the true suchness of eye-contact is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of eye-contact is equal. Because the true suchness of ear-, nose-, tongue-, body-, and mind-contact is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of ear-, nose-, tongue-, body-, and mind-contact is equal. Thus, whether it is the equality of the true suchness of eye-contact, the equality of the true suchness of ear-, nose-, tongue-, body-, and mind-contact, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the feelings arising with eye-contact as condition is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the feelings arising with eye-contact as condition is equal. Because the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is equal.

Thus, whether it is the equality of the true suchness of the feelings arising with eye-contact as condition, the equality of the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the earth element is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the earth element is equal. Because the true suchness of the water, fire, wind, space, and consciousness elements is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the water, fire, wind, space, and consciousness elements is equal.

Thus, whether it is the equality of the true suchness of the earth element, the equality of the true suchness of the water, fire, wind, space, and consciousness elements, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of ignorance is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of ignorance is equal. Because the true suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging-and-death is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of formations through the true suchness of aging-and-death is equal.

Thus, whether it is the equality of the true suchness of ignorance, the equality of the true suchness of formations through the true suchness of aging-and-death, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the perfection of generosity is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the perfection of generosity is equal. Because the true suchness of the perfections of pure morality, patient endurance, vigor, meditative concentration, and prajnaparamita is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of pure morality through the true suchness of prajnaparamita is equal.

Thus, whether it is the equality of the true suchness of the perfection of generosity, the equality of the true suchness of pure morality through the true suchness of prajnaparamita, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of internal emptiness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of internal emptiness is equal. Because the true suchness of 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-transformation, 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 nonexistence of self-nature is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of external emptiness through the true suchness of the emptiness of the nonexistence of self-nature is equal.

Thus, whether it is the equality of the true suchness of internal emptiness, the equality of the true suchness of external emptiness through the true suchness of the emptiness of the nonexistence of self-nature, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of true suchness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, all true suchnesses are equal. Because the true suchness of 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 Dharma, the abiding order of Dharma, the reality-limit, the realm of space, and the inconceivable realm is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the dharma-dhatu through the true suchness of the inconceivable realm is equal.

Thus, whether it is the equality of the true suchness of true suchness, the equality of the true suchness of the dharma-dhatu through the true suchness of the inconceivable realm, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the four establishments of mindfulness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the four establishments of mindfulness is equal. Because the true 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 is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the four right efforts through the true suchness of the eightfold noble path is equal.

Thus, whether it is the equality of the true suchness of the four establishments of mindfulness, the equality of the true suchness of the four right efforts through the true suchness of the eightfold noble path, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the Noble Truth of suffering is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the Noble Truth of suffering is equal. Because the true suchness of the Noble Truths of the origin of suffering, its cessation, and the path is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the Noble Truths of the origin of suffering, its cessation, and the path is equal.

Thus, whether it is the equality of the true suchness of the Noble Truth of suffering, the equality of the true suchness of the Noble Truths of the origin of suffering, its cessation, and the path, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the four meditative absorptions is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the four meditative absorptions is equal. Because the true suchness of the four immeasurables and the four formless attainments is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the four immeasurables and the four formless attainments is equal.

Thus, whether it is the equality of the true suchness of the four meditative absorptions, the equality of the true suchness of the four immeasurables and the four formless attainments, or the equality of the true suchness of the Tathagata, all are the equality of one and the same true suchness, without duality or difference.

Furthermore, because the true suchness of the eight liberations is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the eight liberations is equal. Because the true suchness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is equal.

Thus, whether it is the equal true suchness of the eight liberations, the equal true suchness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the liberation gateway of emptiness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the liberation gateway of emptiness is equal. Because the true suchness of the liberation gateways of signlessness and wishlessness is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the liberation gateways of signlessness and wishlessness is equal.

Thus, whether it is the equal true suchness of the liberation gateway of emptiness, the equal true suchness of the liberation gateways of signlessness and wishlessness, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the five kinds of eyes is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the five kinds of eyes is equal. Because the true suchness of the six superknowledges is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the six superknowledges is equal. Thus, whether it is the equal true suchness of the five kinds of eyes, the equal true suchness of the six superknowledges, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the samadhi gateways is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the samadhi gateways is equal. Because the true suchness of the dharani gateways is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the dharani gateways is equal. Thus, whether it is the equal true suchness of the samadhi gateways, the equal true suchness of the dharani gateways, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the ten powers of a Buddha is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the ten powers of a Buddha is equal. Because 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 is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the four fearlessnesses through the eighteen unique qualities of a Buddha is equal.

Thus, whether it is the equal true suchness of the ten powers of a Buddha, the equal true suchness of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the fruit of stream-entry is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the fruit of stream-entry is equal. Because the true suchness of the fruits of once-returning, non-returning, and arhatship is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the fruits of once-returning, non-returning, and arhatship is equal. Thus, whether it is the equal true suchness of the fruit of stream-entry, the equal true suchness of the fruits of once-returning, non-returning, and arhatship, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the fruit of a pratyekabuddha is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the fruit of a pratyekabuddha is equal. Thus, whether it is the equal true suchness of the fruit of a pratyekabuddha or the equal true suchness of the Tathagata, both are one and the same equal true suchness, neither two nor different.

Furthermore, because the true suchness of the knowledge of all things is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the knowledge of all things is equal. Because the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is equal, the true suchness of the Tathagata is equal; because the true suchness of the Tathagata is equal, the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is equal.

Thus, whether it is the equal true suchness of the knowledge of all things, the equal true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, or the equal true suchness of the Tathagata, all are one and the same equal true suchness, neither two nor different.

O sons of the devas! Because a great bodhisattva directly realizes in this way the equal true suchness of all dharmas, he is called the Tathagata, the Worthy One, the Perfectly and Completely Awakened One. The Elder Subhuti is able to have profound faith in and understanding of this true suchness. Therefore, the Elder Subhuti is said to have been born of the Tathagata.

Fascicle 321

END

🌏Why is this sūtra summarized by Inti AI?

The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.

Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.

←Previous大般若波羅蜜多經 Next大般若波羅蜜多經→

🕯️ Light a candle