大般若波羅蜜多經

08

– Blessed One! What is the ultimate characteristic of the perfection of generosity? What is the ultimate characteristic of the perfections of pure conduct, patience, diligence, meditative concentration, and prajnaparamita, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the perfection of generosity is the ultimate characteristic of the perfection of generosity. The absence of any limit to the perfection of pure conduct through prajnaparamita is the ultimate characteristic of the perfection of pure conduct through prajnaparamita. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the emptiness of the internal? What is the ultimate characteristic of 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 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the emptiness of the internal is called the ultimate characteristic of the emptiness of the internal. The absence of any limit to the emptiness of the external through the emptiness of the self-nature of nonexistence is called the ultimate characteristic of the emptiness of the external through the emptiness of the self-nature of nonexistence. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of suchness? What is the ultimate characteristic 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 dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to suchness is the ultimate characteristic of suchness. The absence of any limit to the dharma realm through the inconceivable realm is the ultimate characteristic of the dharma realm through the inconceivable realm. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the Noble Truth of suffering? What is the ultimate characteristic of the Noble Truths of the origin of suffering, its cessation, and the path, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the Noble Truth of suffering is the ultimate characteristic of the Noble Truth of suffering. The absence of any limit to the Noble Truths of the origin of suffering, its cessation, and the path is the ultimate characteristic of the Noble Truths of the origin of suffering, its cessation, and the path. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the four meditative concentrations? What is the ultimate characteristic of the four immeasurables and the four formless absorptions, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the four meditative concentrations is the ultimate characteristic of the four meditative concentrations. The absence of any limit to the four immeasurables and the four formless absorptions is called the ultimate characteristic of the four immeasurables and the four formless absorptions. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the eight liberations? What is the ultimate characteristic of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the eight liberations is the ultimate characteristic of the eight liberations. The absence of any limit to the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is called the ultimate characteristic of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the four foundations of mindfulness? What is the ultimate characteristic 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, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the four foundations of mindfulness is the ultimate characteristic of the four foundations of mindfulness. The absence of any limit to the four right efforts through the eightfold Noble Path is the ultimate characteristic of the four right efforts through the eightfold Noble Path. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the gateway to liberation through emptiness? What is the ultimate characteristic of the gateways to liberation through signlessness and wishlessness, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the gateway to liberation through emptiness is the ultimate characteristic of the gateway to liberation through emptiness. The absence of any limit to the gateways to liberation through signlessness and wishlessness is the ultimate characteristic of the gateways to liberation through signlessness and wishlessness. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the five kinds of eyes? What is the ultimate characteristic of the six superknowledges, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the five kinds of eyes is the ultimate characteristic of the five kinds of eyes. The absence of any limit to the six superknowledges is the ultimate characteristic of the six superknowledges. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

Blessed One! What is the ultimate characteristic of the Buddha’s ten powers? What is the ultimate characteristic 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, which great bodhisattvas should know as they truly are and cultivate, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained?

Subhuti! The absence of any limit to the Buddha’s ten powers is the ultimate characteristic of the Buddha’s ten powers. The absence of any limit to the four fearlessnesses through the eighteen unique qualities of a Buddha is the ultimate characteristic of the four fearlessnesses through the eighteen unique qualities of a Buddha. Great bodhisattvas should know these as they truly are and cultivate them, so that, with regard to all dharmas, they may know as they truly are both their characteristics in brief and their characteristics as extensively explained.

“World-Honored One! What is the characteristic of the reality-limit of the quality of never losing mindfulness, and what is the characteristic of the reality-limit of constant equanimity, which great bodhisattvas should know as they truly are and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of the quality of never losing mindfulness is the characteristic of the reality-limit of the quality of never losing mindfulness; the boundlessness of constant equanimity is called the characteristic of the reality-limit of constant equanimity. Great bodhisattvas should know these as they truly are and train in them, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of all-knowledge, and what are the characteristics of the reality-limit of knowledge of the aspects of the paths and knowledge of all aspects, which great bodhisattvas should know as they truly are and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of all-knowledge is the characteristic of the reality-limit of all-knowledge; the boundlessness of knowledge of the aspects of the paths and knowledge of all aspects is the characteristic of the reality-limit of knowledge of the aspects of the paths and knowledge of all aspects. Great bodhisattvas should know these as they truly are and train in them, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of all dharani gateways, and what is the characteristic of the reality-limit of all samadhi gateways, which great bodhisattvas should know as they truly are and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of all dharani gateways is the characteristic of the reality-limit of all dharani gateways; the boundlessness of all samadhi gateways is the characteristic of the reality-limit of all samadhi gateways. Great bodhisattvas should know these as they truly are and train in them, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of the fruit of stream-entry, and what are the characteristics of the reality-limit of the fruits of once-returning, non-returning, and arhatship, which great bodhisattvas should know as they truly are and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of the fruit of stream-entry is the characteristic of the reality-limit of the fruit of stream-entry; the boundlessness of the fruits of once-returning, non-returning, and arhatship is the characteristic of the reality-limit of the fruits of once-returning, non-returning, and arhatship. Great bodhisattvas should know these as they truly are and train in them, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of the fruit of a pratyekabuddha, which great bodhisattvas should know as it truly is and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of the fruit of a pratyekabuddha is the characteristic of the reality-limit of the fruit of a pratyekabuddha. Great bodhisattvas should know this as it truly is and train in it, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of all the practices of great bodhisattvas, which great bodhisattvas should know as it truly is and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of all the practices of great bodhisattvas is the characteristic of the reality-limit of all the practices of great bodhisattvas. Great bodhisattvas should know this as it truly is and train in it, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“World-Honored One! What is the characteristic of the reality-limit of the supreme enlightenment of all Buddhas, which great bodhisattvas should know as it truly is and train in, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail?”

“Subhuti! The boundlessness of the supreme enlightenment of all Buddhas is the characteristic of the reality-limit of the supreme enlightenment of all Buddhas. Great bodhisattvas should know this as it truly is and train in it, so that they may know as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of form, and knows as they truly are the characteristics of the dharma-dhatu of feeling, perception, formations, and consciousness, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the eye ayatana, and knows as they truly are the characteristics of the dharma-dhatu of the ear, nose, tongue, body, and mind ayatanas, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the form ayatana, and knows as they truly are the characteristics of the dharma-dhatu of the sound, odor, taste, tangible-object, and mental-object ayatanas, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the eye dhatu, and knows as they truly are the characteristics of the dharma-dhatu of the ear, nose, tongue, body, and mind dhatus, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the form dhatu, and knows as they truly are the characteristics of the dharma-dhatu of the sound, odor, taste, tangible-object, and mental-object dhatus, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the eye-consciousness dhatu, and knows as they truly are the characteristics of the dharma-dhatu of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of eye-contact, and knows as they truly are the characteristics of the dharma-dhatu of ear-, nose-, tongue-, body-, and mind-contact, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the feelings arising with eye-contact as condition, and knows as they truly are the characteristics of the dharma-dhatu of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the earth dhatu, and knows as they truly are the characteristics of the dharma-dhatu of the water, fire, wind, space, and consciousness dhatus, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of ignorance, and knows as they truly are the characteristics of the dharma-dhatu of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.

“Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharma-dhatu of the perfection of generosity, and knows as they truly are the characteristics of the dharma-dhatu of the perfections of pure moral discipline, patience, vigor, meditation, and prajnaparamita, that great bodhisattva knows as they truly are the characteristics of all dharmas, both in brief and in detail.”

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of inner emptiness; knows as they truly are the characteristics of the dharmadhatu of 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of suchness; knows as they truly are the characteristics of the dharmadhatu of the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the Noble Truth of suffering; knows as they truly are the characteristics of the dharmadhatu of the Noble Truths of its origin, cessation, and the path, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the four meditative absorptions; knows as they truly are the characteristics of the dharmadhatu of the four immeasurables and the four formless concentrations, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the eight liberations; knows as they truly are the characteristics of the dharmadhatu of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the four establishments of mindfulness; knows as they truly are the characteristics of the dharmadhatu of 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, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the gateway to liberation through emptiness; knows as they truly are the characteristics of the dharmadhatu of the gateways to liberation through signlessness and wishlessness, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the five kinds of eyes; knows as they truly are the characteristics of the dharmadhatu of the six superknowledges, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the Buddha’s ten powers; knows as they truly are the characteristics of the dharmadhatu 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, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the Dharma of never losing mindfulness; knows as it truly is the characteristic of the dharmadhatu of the nature of perpetual equanimity, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the knowledge of all things; knows as they truly are the characteristics of the dharmadhatu of the knowledge of the aspects of the paths and the knowledge of all aspects, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of all dharani gateways; knows as they truly are the characteristics of the dharmadhatu of all samadhi gateways, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the fruit of stream-entry; knows as they truly are the characteristics of the dharmadhatu of the fruits of once-returning, non-returning, and arhatship, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the fruit of a pratyekabuddha, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of all the practices of great bodhisattvas, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

Subhuti! If a great bodhisattva knows as it truly is the characteristic of the dharmadhatu of the supreme awakening of the Buddhas, then that great bodhisattva knows as they truly are all dharmas, both in summary and in detail.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! What is the characteristic of the dharmadhatu of form, and what are the characteristics of the dharmadhatu of feeling, perception, formations, and consciousness, which great bodhisattvas should know as they truly are and in which they should train, so that they may know as they truly are all dharmas, both in summary and in detail?”

The Buddha said:

“Subhuti! The realm of space pertaining to form is the dharmadhatu of form. That this dharmadhatu of form is neither interrupted nor extinguished and cannot be established through conceptual discrimination—this is the characteristic of the dharmadhatu of form.

The realm of space pertaining to feeling, perception, formations, and consciousness is the dharmadhatu of feeling, perception, formations, and consciousness. That this dharmadhatu of feeling, perception, formations, and consciousness is likewise neither interrupted nor extinguished and cannot be established through conceptual discrimination—this is the characteristic of the dharmadhatu of feeling, perception, formations, and consciousness.

Great bodhisattvas should know this as it truly is and should train in it, so that they may know as they truly are all dharmas, both in summary and in detail.”

“Blessed One! What is the characteristic of the dharmadhatu of the eye ayatana, and what are the characteristics of the dharmadhatu of the ear, nose, tongue, body, and mind ayatanas, which great bodhisattvas should know as they truly are and in which they should train, so that they may know as they truly are all dharmas, both in summary and in detail?”

“Subhuti! The realm of space pertaining to the eye ayatana is the dharmadhatu of the eye ayatana. That this dharmadhatu of the eye ayatana is neither interrupted nor extinguished and cannot be established through conceptual discrimination—this is the characteristic of the dharmadhatu of the eye ayatana.

The realm of space pertaining to the ear, nose, tongue, body, and mind ayatanas is the dharmadhatu of the ear, nose, tongue, body, and mind ayatanas. That this dharmadhatu of the ear, nose, tongue, body, and mind ayatanas is likewise neither interrupted nor extinguished and cannot be established through conceptual discrimination—this is the characteristic of the dharmadhatu of the ear, nose, tongue, body, and mind ayatanas.

Great bodhisattvas should know this as it truly is and should train in it, so that they may know as they truly are all dharmas, both in summary and in detail.”

“Blessed One! What is the characteristic of the dharmadhatu of the form ayatana, and what are the characteristics of the dharmadhatu of the sound, odor, taste, tangible-object, and mental-object ayatanas, which great bodhisattvas should know as they truly are and in which they should train, so that they may know as they truly are all dharmas, both in summary and in detail?”

Subhuti, the realm of space pertaining to the sphere of visible forms is the Dharma-realm of the sphere of visible forms. This Dharma-realm of the sphere of visible forms is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the sphere of visible forms. The realm of space pertaining to the spheres of sounds, odors, tastes, tangible objects, and mental objects is the Dharma-realm of the spheres of sounds, odors, tastes, tangible objects, and mental objects.

This Dharma-realm of the spheres of sounds, odors, tastes, tangible objects, and mental objects is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the spheres of sounds, odors, tastes, tangible objects, and mental objects. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of the eye dhatu? What are the characteristics of the Dharma-realm of the ear, nose, tongue, body, and mind dhatus, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to the eye dhatu is the Dharma-realm of the eye dhatu. This Dharma-realm of the eye dhatu is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the eye dhatu. The realm of space pertaining to the ear, nose, tongue, body, and mind dhatus is the Dharma-realm of the ear, nose, tongue, body, and mind dhatus.

This Dharma-realm of the ear, nose, tongue, body, and mind dhatus is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the ear, nose, tongue, body, and mind dhatus. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of the visible-form dhatu? What are the characteristics of the Dharma-realm of the sound, odor, taste, tangible-object, and mental-object dhatus, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to the visible-form dhatu is the Dharma-realm of the visible-form dhatu. This Dharma-realm of the visible-form dhatu is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the visible-form dhatu. The realm of space pertaining to the sound, odor, taste, tangible-object, and mental-object dhatus is the Dharma-realm of the sound, odor, taste, tangible-object, and mental-object dhatus.

This Dharma-realm of the sound, odor, taste, tangible-object, and mental-object dhatus is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the sound, odor, taste, tangible-object, and mental-object dhatus. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of the eye-consciousness dhatu? What are the characteristics of the Dharma-realm of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to the eye-consciousness dhatu is the Dharma-realm of the eye-consciousness dhatu. This Dharma-realm of the eye-consciousness dhatu is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the eye-consciousness dhatu. The realm of space pertaining to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is the Dharma-realm of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

This Dharma-realm of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of eye-contact? What are the characteristics of the Dharma-realm of ear-, nose-, tongue-, body-, and mind-contact, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to eye-contact is the Dharma-realm of eye-contact. This Dharma-realm of eye-contact is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of eye-contact. The realm of space pertaining to ear-, nose-, tongue-, body-, and mind-contact is the Dharma-realm of ear-, nose-, tongue-, body-, and mind-contact.

This Dharma-realm of ear-, nose-, tongue-, body-, and mind-contact is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of ear-, nose-, tongue-, body-, and mind-contact. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of the feelings arising with eye-contact as condition? What are the characteristics of the Dharma-realm of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to the feelings arising with eye-contact as condition is the Dharma-realm of the feelings arising with eye-contact as condition. This Dharma-realm of the feelings arising with eye-contact as condition is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the feelings arising with eye-contact as condition.

The realm of space pertaining to the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is the Dharma-realm of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. This Dharma-realm of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of the earth dhatu? What are the characteristics of the Dharma-realm of the water, fire, wind, space, and consciousness dhatus, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti, the realm of space pertaining to the earth dhatu is the Dharma-realm of the earth dhatu. This Dharma-realm of the earth dhatu is neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the earth dhatu. The realm of space pertaining to the water, fire, wind, space, and consciousness dhatus is the Dharma-realm of the water, fire, wind, space, and consciousness dhatus.

This Dharma-realm of the water, fire, wind, space, and consciousness dhatus is likewise neither interrupted nor extinguished and is free from discrimination, yet it may be established; this is the characteristic of the Dharma-realm of the water, fire, wind, space, and consciousness dhatus. Great bodhisattvas who wish to know this as it truly is should train so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail.

Blessed One, what is the characteristic of the Dharma-realm of ignorance? What are the characteristics of the Dharma-realm of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, which great bodhisattvas should know as they truly are and in which they should train, so that, with regard to all dharmas, they may know as they truly are the characteristics set forth in brief and explained in detail?

Subhuti! The realm of space pertaining to ignorance is the dharma-realm of ignorance. This dharma-realm of ignorance is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of ignorance.

The realm of space pertaining to volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress is the dharma-realm of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress. This dharma-realm of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of the perfection of generosity? What are the characteristics of the dharma-realms of the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, which great bodhisattvas should know as they truly are and cultivate in their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space pertaining to the perfection of generosity is the dharma-realm of the perfection of generosity. This dharma-realm of the perfection of generosity is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the perfection of generosity.

The realm of space pertaining to the perfection of pure ethical discipline through prajnaparamita is the dharma-realm of the perfection of pure ethical discipline through prajnaparamita. This dharma-realm of the perfection of pure ethical discipline through prajnaparamita is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the perfection of pure ethical discipline through prajnaparamita.

Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of internal emptiness? What are the characteristics of the dharma-realms of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature, which great bodhisattvas should know as they truly are and cultivate in their study so that,

with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space pertaining to internal emptiness is the dharma-realm of internal emptiness. This dharma-realm of internal emptiness is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of internal emptiness.

The realm of space pertaining to external emptiness through the emptiness of the nonexistence of self-nature is the dharma-realm of external emptiness through the emptiness of the nonexistence of self-nature. This dharma-realm of external emptiness through the emptiness of the nonexistence of self-nature is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of external emptiness through the emptiness of the nonexistence of self-nature.

Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of suchness? What are the characteristics of the dharma-realms 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 certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, which great bodhisattvas should know as they truly are and cultivate in their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space pertaining to suchness is the dharma-realm of suchness. This dharma-realm of suchness is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of suchness.

The realm of space pertaining to the dharma-realm through the inconceivable realm is the dharma-realm of the dharma-realm through the inconceivable realm. This dharma-realm of the dharma-realm through the inconceivable realm is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the dharma-realm through the inconceivable realm. Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of the Noble Truth of suffering? What are the characteristics of the dharma-realms of the Noble Truths of the origin of suffering, cessation, and the path, which great bodhisattvas should know as they truly are and cultivate in their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space pertaining to the Noble Truth of suffering is the dharma-realm of the Noble Truth of suffering. This dharma-realm of the Noble Truth of suffering is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the Noble Truth of suffering.

The realm of space pertaining to the Noble Truths of the origin of suffering, cessation, and the path is the dharma-realm of the Noble Truths of the origin of suffering, cessation, and the path. This dharma-realm of the Noble Truths of the origin of suffering, cessation, and the path is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the Noble Truths of the origin of suffering, cessation, and the path.

Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of the four meditative concentrations? What are the characteristics of the dharma-realms of the four immeasurables and the four formless absorptions, which great bodhisattvas should know as they truly are and cultivate in their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space pertaining to the four meditative concentrations is the dharma-realm of the four meditative concentrations. This dharma-realm of the four meditative concentrations is neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the four meditative concentrations.

The realm of space pertaining to the four immeasurables and the four formless absorptions is the dharma-realm of the four immeasurables and the four formless absorptions. This dharma-realm of the four immeasurables and the four formless absorptions is likewise neither cut off nor extinguished, and it can be established without discrimination; this is the characteristic of the dharma-realm of the four immeasurables and the four formless absorptions.

Great bodhisattvas should know these things as they truly are and cultivate their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail.

Blessed One! What is the characteristic of the dharma-realm of the eight liberations? What are the characteristics of the dharma-realms of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, which great bodhisattvas should know as they truly are and cultivate in their study so that, with regard to all dharmas, they may know as they truly are their characteristics both in summary and in detail?

Subhuti! The realm of space falls within the sphere of the eight liberations; this is the dharma realm of the eight liberations. This dharma realm of the eight liberations is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the eight liberations.

The realm of space falls within the sphere of the eight spheres of mastery, the nine successive meditative attainments, and the ten universal bases; this is the dharma realm of the eight spheres of mastery, the nine successive meditative attainments, and the ten universal bases. This dharma realm of the eight spheres of mastery, the nine successive meditative attainments, and the ten universal bases is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the eight spheres of mastery, the nine successive meditative attainments, and the ten universal bases.

Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.

“Blessed One! What is the characteristic of the dharma realm of the four foundations of mindfulness? What are the characteristics of the dharma realms of 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, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of the four foundations of mindfulness; this is the dharma realm of the four foundations of mindfulness. This dharma realm of the four foundations of mindfulness is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the four foundations of mindfulness.

The realm of space falls within the sphere of the four right efforts through the Noble Eightfold Path; this is the dharma realm of the four right efforts through the Noble Eightfold Path. This dharma realm of the four right efforts through the Noble Eightfold Path is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the four right efforts through the Noble Eightfold Path.

Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharma realm of the gateway to liberation through emptiness? What are the characteristics of the dharma realms of the gateways to liberation through signlessness and wishlessness, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of the gateway to liberation through emptiness; this is the dharma realm of the gateway to liberation through emptiness. This dharma realm of the gateway to liberation through emptiness is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the gateway to liberation through emptiness.

The realm of space falls within the sphere of the gateways to liberation through signlessness and wishlessness; this is the dharma realm of the gateways to liberation through signlessness and wishlessness. This dharma realm of the gateways to liberation through signlessness and wishlessness is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the gateways to liberation through signlessness and wishlessness.

Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharma realm of the five eyes? What is the characteristic of the dharma realm of the six superknowledges, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of the five eyes; this is the dharma realm of the five eyes. This dharma realm of the five eyes is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the five eyes.

The realm of space falls within the sphere of the six superknowledges; this is the dharma realm of the six superknowledges. This dharma realm of the six superknowledges is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the six superknowledges. Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharma realm of the Buddha’s ten powers? What are the characteristics of the dharma realms of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of the Buddha’s ten powers; this is the dharma realm of the Buddha’s ten powers. This dharma realm of the Buddha’s ten powers is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the Buddha’s ten powers.

The realm of space falls within the sphere of the four fearlessnesses through the eighteen unique qualities of a Buddha; this is the dharma realm of the four fearlessnesses through the eighteen unique qualities of a Buddha. This dharma realm of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the four fearlessnesses through the eighteen unique qualities of a Buddha.

Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharma realm of the quality of never forgetting? What is the characteristic of the dharma realm of the nature of constant equanimity, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of the quality of never forgetting; this is the dharma realm of the quality of never forgetting. This dharma realm of the quality of never forgetting is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the quality of never forgetting.

The realm of space falls within the sphere of the nature of constant equanimity; this is the dharma realm of the nature of constant equanimity. This dharma realm of the nature of constant equanimity is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the nature of constant equanimity. Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharma realm of all-knowledge? What are the characteristics of the dharma realms of the knowledge of all aspects of the paths and the knowledge of all aspects, which great bodhisattvas should understand as they truly are and in which they should train, so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail?”

“Subhuti! The realm of space falls within the sphere of all-knowledge; this is the dharma realm of all-knowledge. This dharma realm of all-knowledge is neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of all-knowledge.

The realm of space falls within the sphere of the knowledge of all aspects of the paths and the knowledge of all aspects; this is the dharma realm of the knowledge of all aspects of the paths and the knowledge of all aspects. This dharma realm of the knowledge of all aspects of the paths and the knowledge of all aspects is likewise neither interrupted nor extinguished and, without discrimination, can nevertheless be established; this is the characteristic of the dharma realm of the knowledge of all aspects of the paths and the knowledge of all aspects.

Having understood this as it truly is, great bodhisattvas should train so that, with respect to all dharmas, they may understand as they truly are both the characteristics stated in brief and those explained in detail.”

“Blessed One! What is the characteristic of the dharmadhatu of all dharani gateways, and what is the characteristic of the dharmadhatu of all samadhi gateways, that great bodhisattvas should know them as they truly are and train in them, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition?”

“Subhuti! The realm of space is the domain of all dharani gateways; this is the dharmadhatu of all dharani gateways. This dharmadhatu of all dharani gateways is neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of all dharani gateways.

The realm of space is the domain of all samadhi gateways; this is the dharmadhatu of all samadhi gateways. This dharmadhatu of all samadhi gateways is likewise neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of all samadhi gateways. Great bodhisattvas should know these as they truly are and train in them, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition.”

“Blessed One! What is the characteristic of the dharmadhatu of the fruit of stream-entry, and what are the characteristics of the dharmadhatu of the fruits of once-returning, non-returning, and arhatship, that great bodhisattvas should know them as they truly are and train in them, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition?”

“Subhuti! The realm of space is the domain of the fruit of stream-entry; this is the dharmadhatu of the fruit of stream-entry. This dharmadhatu of the fruit of stream-entry is neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of the fruit of stream-entry.

The realm of space is the domain of the fruits of once-returning, non-returning, and arhatship; this is the dharmadhatu of the fruits of once-returning, non-returning, and arhatship. This dharmadhatu of the fruits of once-returning, non-returning, and arhatship is likewise neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of the fruits of once-returning, non-returning, and arhatship.

Great bodhisattvas should know these as they truly are and train in them, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition.”

“Blessed One! What is the characteristic of the dharmadhatu of the fruit of pratyekabuddhahood, that great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition?”

“Subhuti! The realm of space is the domain of the fruit of pratyekabuddhahood; this is the dharmadhatu of the fruit of pratyekabuddhahood. This dharmadhatu of the fruit of pratyekabuddhahood is neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of the fruit of pratyekabuddhahood. Great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition.”

“Blessed One! What is the characteristic of the dharmadhatu of all practices of great bodhisattvas, that great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition?”

“Subhuti! The realm of space is the domain of all practices of great bodhisattvas; this is the dharmadhatu of all practices of great bodhisattvas. This dharmadhatu of all practices of great bodhisattvas is neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of all practices of great bodhisattvas. Great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition.”

“Blessed One! What is the characteristic of the dharmadhatu of the supreme awakening of the Buddhas, that great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition?”

“Subhuti! The realm of space is the domain of the supreme awakening of the Buddhas; this is the dharmadhatu of the supreme awakening of the Buddhas. This dharmadhatu of the supreme awakening of the Buddhas is neither interrupted nor extinguished and, without discrimination, may be established; this is the characteristic of the dharmadhatu of the supreme awakening of the Buddhas. Great bodhisattvas should know it as it truly is and train in it, so that, with regard to all dharmas, they may know as they truly are their characteristics in brief and in full exposition.”

Fascicle 358

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