大般若波羅蜜多經

07

– Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the four establishments of mindfulness; nor do they watch over and keep that great bodhisattva in mind on account of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the liberation-gateway of emptiness; nor do they watch over and keep that great bodhisattva in mind on account of the liberation-gateways of signlessness and wishlessness.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the five kinds of eyes; nor do they watch over and keep that great bodhisattva in mind on account of the six superknowledges.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the ten powers of a Buddha; nor do they watch over and keep that great bodhisattva in mind on account of 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.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the quality of being free from forgetfulness; nor do they watch over and keep that great bodhisattva in mind on account of the nature of perpetual equanimity.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the knowledge of all things; nor do they watch over and keep that great bodhisattva in mind on account of the knowledge of the aspects of the path or the knowledge of all aspects.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of all dharani gateways; nor do they watch over and keep that great bodhisattva in mind on account of all samadhi gateways.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the fruit of stream-entry; nor do they watch over and keep that great bodhisattva in mind on account of the fruits of once-returning, non-returning, or arhatship.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the state of a pratyekabuddha.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of all the practices of great bodhisattvas.

Subhuti! The Buddhas of the past, future, and present do not watch over and keep that great bodhisattva in mind on account of the supreme enlightenment of the Buddhas.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Although great bodhisattvas train in many things, there is nothing in which they train.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Although great bodhisattvas train in many things, there is nothing in which they train. Why is this? Subhuti! In truth, there is no dharma in which a great bodhisattva can train.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! For the sake of the great bodhisattvas, the Tathagata has taught, either concisely or extensively, the Dharma corresponding to the six paramitas. If great bodhisattvas wish to attain supreme enlightenment, they should listen to, accept and retain, read and recite, and master these teachings corresponding to the six paramitas, whether taught concisely or expounded extensively. Having mastered them, they should contemplate them in accordance with principle; having contemplated them, they should examine them thoroughly. When examining the mind and mental factors, they remain entirely unmoved with regard to the characteristics of their objects.

The Buddha said:

– So it is! So it is! It is exactly as you say.

Furthermore, Subhuti! When great bodhisattvas diligently train in the teachings corresponding to the six paramitas that the Tathagatas have taught, whether concisely or extensively, they should know, in accordance with reality, the concise and extensive characteristics of all dharmas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How do great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas?

The Buddha said:

– Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of form, and know, in accordance with reality, the characteristics of the true suchness of feeling, perception, formations, and consciousness, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the eye ayatana, and know, in accordance with reality, the characteristics of the true suchness of the ear, nose, tongue, body, and mind ayatanas, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the form ayatana, and know, in accordance with reality, the characteristics of the true suchness of the sound, odor, taste, tangible-object, and mental-object ayatanas, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the eye dhatu, and know, in accordance with reality, the characteristics of the true suchness of the ear, nose, tongue, body, and mind dhatus, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the form dhatu, and know, in accordance with reality, the characteristics of the true suchness of the sound, odor, taste, tangible-object, and mental-object dhatus, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the eye-consciousness dhatu, and know, in accordance with reality, the characteristics of the true suchness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of eye-contact, and know, in accordance with reality, the characteristics of the true suchness of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the feelings arising with eye-contact as their condition, and know, in accordance with reality, the characteristics of the true suchness of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their condition, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the earth dhatu, and know, in accordance with reality, the characteristics of the true suchness of the water, fire, wind, space, and consciousness dhatus, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of ignorance, and know, in accordance with reality, the characteristics of the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of the paramita of generosity, and know, in accordance with reality, the characteristics of the true suchness of the paramitas of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of inner emptiness, and know, in accordance with reality, the characteristics of the true suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature,

then those great bodhisattvas know, in accordance with reality, the concise and extensive characteristics of all dharmas.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of suchness; if he knows in accordance with reality the characteristic of suchness of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the Noble Truth of suffering; if he knows in accordance with reality the characteristic of suchness of the Noble Truths of origin, cessation, and the path, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the four dhyanas; if he knows in accordance with reality the characteristic of suchness of the four immeasurables and the four formless attainments, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the eight liberations; if he knows in accordance with reality the characteristic of suchness of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the four foundations of mindfulness; if he knows in accordance with reality the characteristic of suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the gateway to liberation through emptiness; if he knows in accordance with reality the characteristic of suchness of the gateways to liberation through signlessness and wishlessness, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the five kinds of eyes; if he knows in accordance with reality the characteristic of suchness of the six superknowledges, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the ten powers of a Buddha; if he knows in accordance with reality the characteristic of suchness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the Dharma of never losing mindfulness; if he knows in accordance with reality the characteristic of suchness of the nature of perpetual equanimity, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the knowledge of all things; if he knows in accordance with reality the characteristic of suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of all dharani gateways; if he knows in accordance with reality the characteristic of suchness of all samadhi gateways, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the fruit of stream-entry; if he knows in accordance with reality the characteristic of suchness of the fruits of once-returning, non-returning, and arhatship, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the fruit of a pratyekabuddha, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of all the practices of great bodhisattvas, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Subhuti! If a great bodhisattva knows in accordance with reality the characteristic of suchness of the supreme enlightenment of all Buddhas, then that great bodhisattva knows in accordance with reality the characteristics of all dharmas, both in brief and in detail.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What is the characteristic of suchness of form, and what are the characteristics of suchness of feeling, perception, formations, and consciousness, which great bodhisattvas should know in accordance with reality and train in so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail?

The Buddha said:

– Subhuti! The suchness of form neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. This is called the characteristic of suchness of form. The suchness of feeling, perception, formations, and consciousness neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. These are called the characteristics of suchness of feeling, perception, formations, and consciousness. Great bodhisattvas should know these in accordance with reality and train in them so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Blessed One! What is the characteristic of suchness of the eye ayatana, and what are the characteristics of suchness of the ear, nose, tongue, body, and mind ayatanas, which great bodhisattvas should know in accordance with reality and train in so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail?

Subhuti! The suchness of the eye ayatana neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. This is called the characteristic of suchness of the eye ayatana. The suchness of the ear, nose, tongue, body, and mind ayatanas neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. These are called the characteristics of suchness of the ear, nose, tongue, body, and mind ayatanas. Great bodhisattvas should know these in accordance with reality and train in them so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Blessed One! What is the characteristic of suchness of the form ayatana, and what are the characteristics of suchness of the sound, odor, taste, tangible-object, and dharma ayatanas, which great bodhisattvas should know in accordance with reality and train in so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail?

Subhuti! The suchness of the form ayatana neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. This is called the characteristic of suchness of the form ayatana. The suchness of the sound, odor, taste, tangible-object, and dharma ayatanas neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. These are called the characteristics of suchness of the sound, odor, taste, tangible-object, and dharma ayatanas. Great bodhisattvas should know these in accordance with reality and train in them so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail.

Blessed One! What is the characteristic of suchness of the eye dhatu, and what are the characteristics of suchness of the ear, nose, tongue, body, and mind dhatus, which great bodhisattvas should know in accordance with reality and train in so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail?

Subhuti! The suchness of the eye dhatu neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. This is called the characteristic of suchness of the eye dhatu. The suchness of the ear, nose, tongue, body, and mind dhatus neither arises nor ceases; neither does it abide, nor is it other than that which may be conventionally established. These are called the characteristics of suchness of the ear, nose, tongue, body, and mind dhatus. Great bodhisattvas should know these in accordance with reality and train in them so that they may know in accordance with reality the characteristics of all dharmas, both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the form dhatu, and what is the characteristic of the true suchness of the sound, odor, taste, touch, and mental-object dhatus, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of the form dhatu is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the form dhatu. The true suchness of the sound, odor, taste, touch, and mental-object dhatus is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the sound, odor, taste, touch, and mental-object dhatus. 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 detail.

“Blessed One! What is the characteristic of the true suchness of the eye-consciousness dhatu, and what is the characteristic of the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of the eye-consciousness dhatu is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the eye-consciousness dhatu. The true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. 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 detail.

“Blessed One! What is the characteristic of the true suchness of eye-contact, and what is the characteristic of the true suchness of ear-, nose-, tongue-, body-, and mind-contact, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of eye-contact is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of eye-contact. The true suchness of ear-, nose-, tongue-, body-, and mind-contact is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of ear-, nose-, tongue-, body-, and mind-contact. 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 detail.

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

“Subhuti! The true suchness of the feelings arising with eye-contact as condition is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the feelings arising with eye-contact as condition.

The true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. 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 detail.

“Blessed One! What is the characteristic of the true suchness of the earth dhatu, and what is the characteristic of the true suchness of the water, fire, wind, space, and consciousness dhatus, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of the earth dhatu is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the earth dhatu. The true suchness of the water, fire, wind, space, and consciousness dhatus is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the water, fire, wind, space, and consciousness dhatus. 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 detail.

“Blessed One! What is the characteristic of the true suchness of ignorance, and what is the characteristic of the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, sorrow, lamentation, suffering, grief, and distress, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of ignorance is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of ignorance. The true suchness of formations through to aging and death, sorrow, lamentation, suffering, grief, and distress is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of formations through to aging and death, sorrow, lamentation, suffering, grief, and distress. 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 detail.

“Blessed One! What is the characteristic of the true suchness of the perfection of generosity, and what is the characteristic of the true suchness of the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita, which great bodhisattvas should know as they truly are and train in, so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of the perfection of generosity is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of the perfection of generosity. The true suchness of pure ethical discipline through to prajnaparamita is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of pure ethical discipline through to prajnaparamita. 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 detail.

“Blessed One! What is the characteristic of the true suchness of internal emptiness, and what is the characteristic of 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, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing, which great bodhisattvas should know as they truly are and train in,

so that with regard to all dharmas they may know as they truly are their characteristics in brief and in detail?”

“Subhuti! The true suchness of internal emptiness is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of internal emptiness. The true suchness of external emptiness through to the emptiness of the intrinsic nature of nonbeing is neither born nor extinguished; it neither abides nor changes, yet may be conventionally established. This is called the characteristic of the true suchness of external emptiness through to the emptiness of the intrinsic nature of nonbeing. 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 detail.”

“Blessed One! What is the characteristic of the true suchness of true suchness? What are the characteristics of the true suchness of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of true suchness neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of true suchness. The true suchness of the Dharma realm through to the inconceivable realm neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the Dharma realm through to the inconceivable realm. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the noble truth of suffering? What are the characteristics of the true suchness of the noble truths of origin, cessation, and the path, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the noble truth of suffering neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the noble truth of suffering. The true suchness of the noble truths of origin, cessation, and the path neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the noble truths of origin, cessation, and the path. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the four meditative absorptions? What are the characteristics of the true suchness of the four immeasurables and the four formless concentrations, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the four meditative absorptions neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the four meditative absorptions. The true suchness of the four immeasurables and the four formless concentrations neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the four immeasurables and the four formless concentrations. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the eight liberations? What are the characteristics of the true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the eight liberations neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the eight liberations. The true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the four foundations of mindfulness? What are the characteristics of the true suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the four foundations of mindfulness neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the four foundations of mindfulness. The true suchness of the four right efforts through to the Noble Eightfold Path neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the four right efforts through to the Noble Eightfold Path. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the gateway to liberation through emptiness? What are the characteristics of the true suchness of the gateways to liberation through signlessness and wishlessness, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the gateway to liberation through emptiness neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the gateway to liberation through emptiness. The true suchness of the gateways to liberation through signlessness and wishlessness neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the gateways to liberation through signlessness and wishlessness. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the five kinds of eyes? What is the characteristic of the true suchness of the six superknowledges, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the five kinds of eyes neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the five kinds of eyes. The true suchness of the six superknowledges neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the six superknowledges. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the ten powers of a Buddha? What are the characteristics of the true suchness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the ten powers of a Buddha neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the ten powers of a Buddha. The true suchness of the four fearlessnesses through to the eighteen exclusive qualities of a Buddha neither arises nor ceases; nor does it abide or differ in any way that can be established. These are called the characteristics of the true suchness of the four fearlessnesses through to the eighteen exclusive qualities of a Buddha. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.

“Blessed One! What is the characteristic of the true suchness of the quality of never losing mindfulness? What is the characteristic of the true suchness of the nature of constant equanimity, so that great bodhisattvas may know them as they truly are and cultivate them, thereby knowing, as they truly are, the characteristics of all dharmas both in brief and in detail?”

“Subhuti! The true suchness of the quality of never losing mindfulness neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the quality of never losing mindfulness. The true suchness of the nature of constant equanimity neither arises nor ceases; nor does it abide or differ in any way that can be established. This is called the characteristic of the true suchness of the nature of constant equanimity. Great bodhisattvas, knowing these as they truly are, should cultivate them so that they may know, as they truly are, the characteristics of all dharmas both in brief and in detail.”

“Blessed One, what is the characteristic of the suchness of all-knowledge? What is the characteristic of the suchness of the knowledge of path-aspects and the knowledge of all aspects, so that great bodhisattvas may know them as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of all-knowledge neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of all-knowledge. The suchness of the knowledge of path-aspects and the knowledge of all aspects neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of the knowledge of path-aspects and the knowledge of all aspects. Great bodhisattvas should know these as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Blessed One, what is the characteristic of the suchness of all dharani gateways? What is the characteristic of the suchness of all samadhi gateways, so that great bodhisattvas may know them as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of all dharani gateways neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of all dharani gateways. The suchness of all samadhi gateways neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of all samadhi gateways. Great bodhisattvas should know these as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Blessed One, what is the characteristic of the suchness of the fruit of stream-entry? What is the characteristic of the suchness of the fruits of once-returning, non-returning, and arhatship, so that great bodhisattvas may know them as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of the fruit of stream-entry neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of the fruit of stream-entry. The suchness of the fruits of once-returning, non-returning, and arhatship neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of the fruits of once-returning, non-returning, and arhatship. Great bodhisattvas should know these as they truly are and train in them, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Blessed One, what is the characteristic of the suchness of the fruit of a pratyekabuddha, so that great bodhisattvas may know it as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of the fruit of a pratyekabuddha neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of the fruit of a pratyekabuddha. Great bodhisattvas should know this as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Blessed One, what is the characteristic of the suchness of all the practices of great bodhisattvas, so that great bodhisattvas may know it as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of all the practices of great bodhisattvas neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of all the practices of great bodhisattvas. Great bodhisattvas should know this as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Blessed One, what is the characteristic of the suchness of the supreme enlightenment of the Buddhas, so that great bodhisattvas may know it as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail?”

“Subhuti, the suchness of the supreme enlightenment of the Buddhas neither arises nor ceases, neither abides nor changes, yet it may be conventionally established. This is called the characteristic of the suchness of the supreme enlightenment of the Buddhas. Great bodhisattvas should know this as it truly is and train in it, thereby knowing, as they truly are, the characteristics of all dharmas both in summary and in detail.”

“Furthermore, Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of form, and knows, as they truly are, the characteristics of the ultimate reality of feeling, perception, formations, and consciousness, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the eye ayatana, and knows, as they truly are, the characteristics of the ultimate reality of the ear, nose, tongue, body, and mind ayatanas, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the form ayatana, and knows, as they truly are, the characteristics of the ultimate reality of the sound, odor, taste, tangible-object, and dharma ayatanas, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the eye dhatu, and knows, as they truly are, the characteristics of the ultimate reality of the ear, nose, tongue, body, and mind dhatus, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

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

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the eye-consciousness dhatu, and knows, as they truly are, the characteristics of the ultimate reality 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 summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of eye-contact, and knows, as they truly are, the characteristics of the ultimate reality of ear-, nose-, tongue-, body-, and mind-contact, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

“Subhuti, if a great bodhisattva knows, as they truly are, the characteristics of the ultimate reality of the feelings arising with eye-contact as condition, and knows, as they truly are, the characteristics of the ultimate reality 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 summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the earth dhatu, and knows, as they truly are, the characteristics of the ultimate reality of the water, fire, wind, space, and consciousness dhatus, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of ignorance, and knows, as they truly are, the characteristics of the ultimate reality of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, 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 summary and in detail.

“Subhuti, if a great bodhisattva knows, as it truly is, the characteristic of the ultimate reality of the perfection of generosity, and knows, as they truly are, the characteristics of the ultimate reality of the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita, that great bodhisattva knows, as they truly are, the characteristics of all dharmas both in summary and in detail.”

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the emptiness of the internal; knows in accordance with reality the true nature 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of suchness; knows in accordance with reality the true nature 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, ultimate reality, the realm of space, and the inconceivable realm, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the Noble Truth of suffering; knows in accordance with reality the true nature of the Noble Truths of origin, cessation, and the path, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the four meditative absorptions; knows in accordance with reality the true nature of the four immeasurables and the four formless concentrations, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the eight liberations; knows in accordance with reality the true nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the four establishments of mindfulness; knows in accordance with reality the true nature 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, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the gateway to liberation through emptiness; knows in accordance with reality the true nature of the gateways to liberation through signlessness and wishlessness, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the five kinds of eyes; knows in accordance with reality the true nature of the six superknowledges, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the ten powers of a Buddha; knows in accordance with reality the true nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the quality of never losing mindfulness; knows in accordance with reality the true nature of perpetual equanimity, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the knowledge of all things; knows in accordance with reality the true nature of the knowledge of the aspects of the path and the knowledge of all aspects, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of all dharani gateways; knows in accordance with reality the true nature of all samadhi gateways, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the fruit of stream-entry; knows in accordance with reality the true nature of the fruits of once-returning, non-returning, and arhatship, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the fruit of a pratyekabuddha, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of all the practices of great bodhisattvas, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

Subhuti, if a great bodhisattva knows in accordance with reality the true nature of the supreme awakening of the Buddhas, then that great bodhisattva knows in accordance with reality the summary and detailed characteristics of all dharmas.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, what is the true nature of form, and what is the true nature of feeling, perception, formations, and consciousness, which great bodhisattvas should know in accordance with reality and train in, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas?”

The Buddha said:

“Subhuti, the boundlessness of form is the true nature of form; the boundlessness of feeling, perception, formations, and consciousness is the true nature of feeling, perception, formations, and consciousness. Great bodhisattvas should know this in accordance with reality and train in it, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas.”

“Blessed One, what is the true nature of the eye ayatana, and what is the true nature of the ear, nose, tongue, body, and mind ayatanas, which great bodhisattvas should know in accordance with reality and train in, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas?”

“Subhuti, the boundlessness of the eye ayatana is the true nature of the eye ayatana; the boundlessness of the ear, nose, tongue, body, and mind ayatanas is the true nature of the ear, nose, tongue, body, and mind ayatanas. Great bodhisattvas should know this in accordance with reality and train in it, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas.”

“Blessed One, what is the true nature of the form ayatana, and what is the true nature of the sound, odor, taste, touch, and dharma ayatanas, which great bodhisattvas should know in accordance with reality and train in, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas?”

“Subhuti, the boundlessness of the form ayatana is the true nature of the form ayatana; the boundlessness of the sound, odor, taste, touch, and dharma ayatanas is the true nature of the sound, odor, taste, touch, and dharma ayatanas. Great bodhisattvas should know this in accordance with reality and train in it, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas.”

“Blessed One, what is the true nature of the eye dhatu, and what is the true nature of the ear, nose, tongue, body, and mind dhatus, which great bodhisattvas should know in accordance with reality and train in, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas?”

“Subhuti, the boundlessness of the eye dhatu is the true nature of the eye dhatu; the boundlessness of the ear, nose, tongue, body, and mind dhatus is the true nature of the ear, nose, tongue, body, and mind dhatus. Great bodhisattvas should know this in accordance with reality and train in it, so that they may know in accordance with reality the summary and detailed characteristics of all dharmas.”

“Blessed One! What is the characteristic of the ultimate reality of the form-dhatu, and what are the characteristics of the ultimate reality of the sound, odor, taste, touch, and mental-object dhatus, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! The form-dhatu has no limit; this is the characteristic of the ultimate reality of the form-dhatu. The sound, odor, taste, touch, and mental-object dhatus have no limit; this is the characteristic of the ultimate reality of the sound, odor, taste, touch, and mental-object dhatus. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.

“Blessed One! What is the characteristic of the ultimate reality of the eye-consciousness dhatu, and what are the characteristics of the ultimate reality of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! The eye-consciousness dhatu has no limit; this is the characteristic of the ultimate reality of the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no limit; this is the characteristic of the ultimate reality of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.

“Blessed One! What is the characteristic of the ultimate reality of eye-contact, and what are the characteristics of the ultimate reality of ear-, nose-, tongue-, body-, and mind-contact, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! Eye-contact has no limit; this is the characteristic of the ultimate reality of eye-contact. Ear-, nose-, tongue-, body-, and mind-contact have no limit; this is the characteristic of the ultimate reality of ear-, nose-, tongue-, body-, and mind-contact. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.

“Blessed One! What is the characteristic of the ultimate reality of the feelings arising with eye-contact as condition, and what are the characteristics of the ultimate reality of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! The feelings arising with eye-contact as condition have no limit; this is the characteristic of the ultimate reality of the feelings arising with eye-contact as condition. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition have no limit; this is the characteristic of the ultimate reality of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.

“Blessed One! What is the characteristic of the ultimate reality of the earth-dhatu, and what are the characteristics of the ultimate reality of the water, fire, wind, space, and consciousness dhatus, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! The earth-dhatu has no limit; this is the characteristic of the ultimate reality of the earth-dhatu. The water, fire, wind, space, and consciousness dhatus have no limit; this is the characteristic of the ultimate reality of the water, fire, wind, space, and consciousness dhatus. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.

“Blessed One! What is the characteristic of the ultimate reality of ignorance; and what are the characteristics of the ultimate reality of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, which great bodhisattvas should know in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail?”

“Subhuti! Ignorance has no limit; this is the characteristic of the ultimate reality of ignorance. Volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress have no limit; this is the characteristic of the ultimate reality of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress. Great bodhisattvas should know this in accordance with reality and cultivate, so that with regard to all dharmas they may know in accordance with reality their characteristics, both in brief and in detail.”

Volume 357

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