大般若波羅蜜多經

13

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Is it by abiding in ultimate truth that one attains unsurpassed perfect enlightenment?

– No, Subhuti!

– Blessed One! Is it by abiding in error that one attains unsurpassed perfect enlightenment?

– No, Subhuti!

– Blessed One! If one neither attains unsurpassed perfect enlightenment by abiding in ultimate truth nor attains unsurpassed perfect enlightenment by abiding in error, then would there be no Blessed One who attains unsurpassed perfect enlightenment?

– No, Subhuti! Although I have attained unsurpassed perfect enlightenment, I abide neither in the conditioned realm nor in the unconditioned realm.

Subhuti! Just as those conjured by the Tathagata abide neither in the conditioned realm nor in the unconditioned realm, yet perform such acts as going, coming, sitting, and standing.

Subhuti! If such a conjured being practices the prajnaparamita of generosity, he also practices the prajnaparamitas of pure ethical discipline, patience, diligence, meditation, and wisdom. If such a conjured being abides in the emptiness of internal phenomena, he also abides in the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, 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 phenomena,

the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

If such a conjured being abides in suchness, he also abides in the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm. If such a conjured being cultivates the four foundations of mindfulness, he also cultivates the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

If such a conjured being abides in the Noble Truth of suffering, he also abides in the Noble Truths of the origin of suffering, its cessation, and the path. If such a conjured being cultivates the four meditative absorptions, he also cultivates the four immeasurables and the four formless concentrations. If such a conjured being cultivates the eight liberations, he also cultivates the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres.

If such a conjured being cultivates all gateways of samadhi, he also cultivates all gateways of dharani. If such a conjured being cultivates the gateway of liberation through emptiness, he also cultivates the gateways of liberation through signlessness and wishlessness. If such a conjured being cultivates the five kinds of eyes, he also cultivates the six superknowledges.

If such a conjured being cultivates the ten powers of a Buddha, he also cultivates 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. If such a conjured being cultivates the Dharma of never forgetting, he also cultivates the nature of constant equanimity. If such a conjured being cultivates the knowledge of all things, he also cultivates the knowledge of the aspects of the path and the knowledge of all aspects.

If such a conjured being attains unsurpassed perfect enlightenment, he turns the wondrous Dharma wheel and performs the deeds of a Buddha. If such a conjured being then conjures immeasurable sentient beings and establishes among them the three distinct groups, such as those firmly established in rightness—then, Subhuti, what do you think? Do those beings conjured by the Tathagata truly go and come, and so forth, continually abide, cultivate and realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, perform the deeds of a Buddha, and establish the three distinct groups?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! The Tathagata is likewise. He knows that all phenomena are like conjurations and teaches that all phenomena are like conjurations. Although deeds are performed, they possess no true reality; although sentient beings are liberated, there are no beings who are liberated, just as a conjured being conjures and liberates sentient beings. Thus, Subhuti, great bodhisattvas who practice prajnaparamita should know that beings conjured by a Buddha perform deeds without attachment.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If all phenomena are like conjurations, the Tathagata is likewise. If so, what difference is there between a Buddha and a conjured person?

The Buddha said:

– Subhuti! A Buddha, a conjured person, and all phenomena are equal and without distinction. Why? Subhuti, because whatever deeds a Buddha performs can also be performed by a person conjured by that Buddha.

Subhuti addressed the Buddha:

– If there were no Buddha, could a person conjured by a Buddha perform the deeds of a Buddha?

The Buddha said:

– He could.

Subhuti asked:

– How could this be?

The Buddha said:

– Subhuti! In the past there was a Tathagata, Arhat, Perfectly Enlightened One named Serene Wisdom. When he had completed his own liberation and had liberated all those who were to be liberated, there was no bodhisattva ready to receive a prophecy of future enlightenment. He therefore conjured a Buddha to remain in the world and then himself entered the realm of final nirvana. At that time, the conjured Buddha performed the deeds of a Buddha for half an eon. After half an eon, he bestowed a prophecy of future enlightenment upon a great bodhisattva and then manifested entry into nirvana. At that time, devas, humans, asuras, and others all believed that the Buddha had now entered nirvana, but in truth the conjured body of the Buddha neither arose nor ceased. Thus, Subhuti, great bodhisattvas who practice prajnaparamita should believe that all phenomena are like conjurations.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If the body of the Tathagata and a conjured body are no different, how can the Tathagata serve as a truly pure field of merit? If sentient beings, for the sake of liberation, reverently make offerings to the Tathagata, their merit is inexhaustible until they ultimately enter the realm of final nirvana. Likewise, if sentient beings, for the sake of liberation, make offerings to a conjured Buddha, the merit they acquire should also be inexhaustible until they ultimately enter final nirvana.

The Buddha said:

– Subhuti! Just as the Tathagata’s body, by virtue of the intrinsic nature of phenomena, can serve as a pure field of merit for devas, humans, asuras, and others, so too can a conjured Buddha, by virtue of the intrinsic nature of phenomena, serve as a pure field of merit for devas, humans, asuras, and others. Just as the Tathagata’s body, by accepting a person’s offering, enables that donor to bring birth and death to an end, and that merit is inexhaustible, so too does a conjured Buddha, by accepting a person’s offering, enable that donor to bring birth and death to an end, and that merit is inexhaustible.

Subhuti! Apart from the measure of merit acquired by making offerings to the Tathagata and a conjured Buddha, if any good man or good woman gives rise to loving reverence for the Tathagata and contemplates and recollects him, the roots of virtue of that good man or good woman will be inexhaustible until, in the end, that person transcends the cycle of suffering.

Subhuti! Apart from the measure of merit acquired by lovingly and reverently recollecting the Tathagata, if any good man or good woman, for the sake of making an offering to the Buddha, casts even a single flower into the air, the roots of virtue of that good man or good woman will be inexhaustible until, in the end, that person escapes the cycle of suffering.

Subhuti! Apart from the measure of merit gained by making offerings to the Buddha, even if one merely tosses a single flower into the air, if any good man or good woman utters “Namo Buddha” even once, the wholesome roots of that good man or good woman will be inexhaustible, until in the end they escape the cycle of suffering and affliction. Thus, Subhuti, reverently making offerings to the Tathagata brings such immense benefit and merit, the measure of which is difficult to fathom.

Therefore, Subhuti, you should know that the body of the Tathagata and the manifested Buddha are equal and without distinction, for all dharmas and their nature are taken as the measure. Likewise, Subhuti, a great bodhisattva should take all dharmas and dharma-nature as the measure when cultivating prajnaparamita. Having entered all dharmas and dharma-nature through skillful means, the bodhisattva does not violate dharma-nature with respect to any dharma—that is, the bodhisattva does not discriminate: This is prajnaparamita, and this is the dharma-nature of prajnaparamita; these are the paramitas of meditative concentration, vigor, patient acceptance, pure morality, and generosity, and this is the dharma-nature of the paramitas of meditative concentration through generosity.

This is inner emptiness, and this is the dharma-nature of inner emptiness; these are outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature; and this is the dharma-nature of outer emptiness through the emptiness of the nonexistence of self-nature.

This is suchness, and this is the dharma-nature of suchness; these are the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharma, the abiding of dharma, the ultimate reality, the realm of space, and the inconceivable realm; and this is the dharma-nature of the dharma realm through the inconceivable realm. These are the four foundations of mindfulness, and this is the dharma-nature of the four foundations of mindfulness; these are 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; and this is the dharma-nature of the four right efforts through the eightfold noble path.

This is the Noble Truth of suffering, and this is the dharma-nature of the Noble Truth of suffering; these are the Noble Truths of the origin, cessation, and path, and this is the dharma-nature of the Noble Truths of the origin, cessation, and path. These are the four meditative absorptions, and this is the dharma-nature of the four meditative absorptions; these are the four immeasurables and the four formless concentrations, and this is the dharma-nature of the four immeasurables and the four formless concentrations.

These are the eight liberations, and this is the dharma-nature of the eight liberations; these are the eight spheres of mastery, the nine successive concentrations, and the ten totality-spheres, and this is the dharma-nature of the eight spheres of mastery, the nine successive concentrations, and the ten totality-spheres. These are all the samadhi gateways, and this is the dharma-nature of all the samadhi gateways; these are all the dharani gateways, and this is the dharma-nature of all the dharani gateways.

This is the gateway of liberation through emptiness, and this is the dharma-nature of the gateway of liberation through emptiness; these are the gateways of liberation through signlessness and wishlessness, and this is the dharma-nature of the gateways of liberation through signlessness and wishlessness. These are the five kinds of eyes, and this is the dharma-nature of the five kinds of eyes; these are the six superknowledges, and this is the dharma-nature of the six superknowledges.

These are the ten powers of a Buddha, and this is the dharma-nature of the ten powers of a Buddha; these are 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; and this is the dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha. This is the quality of never losing mindfulness, and this is the dharma-nature of the quality of never losing mindfulness; this is the nature of constant equanimity, and this is the dharma-nature of the nature of constant equanimity.

This is the knowledge of all things, and this is the dharma-nature of the knowledge of all things; these are the knowledge of the aspects of the paths and the knowledge of all aspects, and this is the dharma-nature of the knowledge of the aspects of the paths and the knowledge of all aspects. This is the fruit of stream-entry, and this is the dharma-nature of the fruit of stream-entry; these are the fruits of once-returning, non-returning, and arhatship; this is the fruit of a pratyekabuddha, and this is the dharma-nature of the fruit of a pratyekabuddha.

These are all the practices of great bodhisattvas, and this is the dharma-nature of all bodhisattva practices; this is the supreme enlightenment of the Buddhas, and this is the dharma-nature of the supreme enlightenment of the Buddhas.

Subhuti! A great bodhisattva cultivating prajnaparamita should not discriminate such differences between all dharmas and dharma-nature and thereby violate dharma-nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! If a great bodhisattva should not violate all dharmas and dharma-nature, why does the Tathagata himself violate all dharmas and dharma-nature? That is, you often teach: This is form; these are feeling, perception, volitional formations, and consciousness. This is the eye ayatana; these are the ear, nose, tongue, body, and mind ayatanas. This is the form ayatana; these are the sound, odor, taste, tangible-object, and mental-object ayatanas. This is the eye dhatu; these are the ear, nose, tongue, body, and mind dhatus. This is the form dhatu; these are the sound, odor, taste, tangible-object, and mental-object dhatus. This is the eye-consciousness dhatu; these are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. This is eye-contact; these are ear-, nose-, tongue-, body-, and mind-contact. These are the feelings arising with eye-contact as condition; these are the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. This is the earth dhatu; these are the water, fire, wind, space, and consciousness dhatus. This is ignorance; these are volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. These are internal dharmas; these are external dharmas. These are wholesome dharmas; these are unwholesome dharmas. These are contaminated dharmas; these are uncontaminated dharmas. These are mundane dharmas; these are supramundane dharmas. These are common dharmas; these are distinctive dharmas. These are contentious dharmas; these are noncontentious dharmas. These are conditioned dharmas; these are unconditioned dharmas. Since the Buddha has taught dharmas in this way, does he not himself violate all dharmas and dharma-nature?

The Buddha said:

– Subhuti! I do not myself violate all dharmas or dharma-nature. I merely provisionally designate names and characteristics as skillful means to explain all dharmas and dharma-nature, enabling sentient beings to awaken to and enter the principle that all dharmas and dharma-nature are without distinction.

Subhuti! Therefore, I have never violated all dharmas or dharma-nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! If the Buddha merely uses names and characteristics to expound all dharmas and dharma-nature, enabling sentient beings to awaken to and enter them, then how does the Buddha use names and characteristics to explain dharmas that are without names and characteristics, thereby enabling them to awaken and enter?

The Buddha said:

– Subhuti! In conformity with worldly convention, I provisionally establish names and characteristics and use them as skillful means to expound all dharmas and dharma-nature, yet without attachment.

Subhuti! When foolish people hear suffering and so forth being taught, they become attached to names and characteristics, not knowing them to be provisional expressions. But when the Tathagatas and their disciples hear suffering and so forth being taught, they do not become attached to names and characteristics. Rather, they know in accordance with reality that these are spoken in conformity with worldly convention and that all dharmas truly have no names or characteristics.

Subhuti! If noble ones were attached to names with respect to names and attached to characteristics with respect to characteristics, they would likewise be attached to emptiness with respect to emptiness, attached to signlessness with respect to signlessness, and attached to wishlessness with respect to wishlessness; they would be attached to suchness with respect to suchness, attached to ultimate reality with respect to ultimate reality, attached to the dharma realm with respect to the dharma realm, and attached to the unconditioned with respect to the unconditioned.

Yet, Subhuti, all these dharmas have only provisional names and provisional characteristics, without any ultimate reality. Noble beings also do not abide in or cling to those provisional names and characteristics. Thus, Subhuti, because great bodhisattvas abide in all dharmas as merely provisional names and provisional characteristics, when practicing prajnaparamita they should not abide in or cling to those dharmas.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If all dharmas have only names and characteristics, then for what purpose do great bodhisattvas arouse the aspiration for enlightenment? Having aroused that aspiration, why do they endure hardships in practicing the bodhisattva conduct; cultivate the perfection of generosity and the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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; abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm; cultivate the four establishments of mindfulness, 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; abide in the Noble Truth of suffering and in the Noble Truths of its origin, cessation, and the path; cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments; cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; cultivate all gateways of samadhi and all gateways of dharani; cultivate the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness; cultivate the five kinds of eyes and the six superknowledges; cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, bringing them all to perfection?

The Buddha said:

– Subhuti! It is as you have said: if all dharmas have only names and characteristics, for what purpose do great bodhisattvas arouse the aspiration for enlightenment and practice the bodhisattva conduct? Yet, Subhuti, precisely because all dharmas have only names and characteristics, because those names and characteristics are merely provisionally designated and their nature is empty, sentient beings mistakenly grasp and cling to them, wander through birth and death, and fail to attain liberation. Therefore, great bodhisattvas arouse the aspiration for enlightenment, practice the bodhisattva conduct, gradually attain the knowledge of all things, turn the wheel of the true Dharma, and employ the Dharma of the Three Vehicles to liberate sentient beings, enabling them to leave birth and death and enter the realm of absolute nirvana. Nevertheless, no names or characteristics arise, cease, abide, or change that could be established.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Is what the Buddha calls the knowledge of all aspects truly the knowledge of all aspects?

The Buddha said:

– Subhuti! What I call the knowledge of all aspects is indeed the knowledge of all aspects.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! The Tathagata often speaks of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. What are the characteristics of these three kinds of knowledge, and how do they differ?

The Buddha said:

– Subhuti! The knowledge of all things is the knowledge shared by shravakas and pratyekabuddhas; the knowledge of the aspects of the paths is the knowledge shared with great bodhisattvas; and the knowledge of all aspects is the sublime knowledge unique to the Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! For what reason is the knowledge of all things the knowledge shared by shravakas and pratyekabuddhas?

The Buddha said:

– Subhuti! By means of the knowledge of all things, shravakas and pratyekabuddhas can also clearly know the five skandhas, the twelve ayatanas, the eighteen dhatus, and so forth, but they cannot know all aspects of the paths, all dharmas, and all their various characteristics.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! For what reason is the knowledge of the aspects of the paths the knowledge shared with great bodhisattvas?

The Buddha said:

– Subhuti! Great bodhisattvas should train in fully knowing all aspects of the paths, namely, the aspects of the shravaka path, the aspects of the pratyekabuddha path, the aspects of the bodhisattva path, and the aspects of the Tathagata path. Great bodhisattvas should constantly train in these paths and swiftly bring them to perfection. Although they cause these paths to accomplish what must be done, they do not thereby actualize the true limit.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! When great bodhisattvas have perfected their cultivation of the Tathagata path, do they not actualize the true limit?

The Buddha said:

– Subhuti! If great bodhisattvas have not yet perfected the purification and adornment of Buddha lands, the maturation of sentient beings, and the cultivation of great vows, they should not yet actualize the true limit. If they have perfected the purification and adornment of Buddha lands, the maturation of sentient beings, and the cultivation of great vows, then they should actualize the true limit.

– Blessed One! Do great bodhisattvas actualize the true limit by abiding in the path?

– No, Subhuti!

– Blessed One! Do great bodhisattvas actualize the true limit by abiding in what is not the path?

– No, Subhuti!

– Blessed One! Do great bodhisattvas actualize the true limit by abiding in both the path and what is not the path?

– No, Subhuti!

– Blessed One! Do great bodhisattvas actualize the true limit by abiding in neither the path nor what is not the path?

– No, Subhuti!

The Venerable Subhuti addressed the Buddha:

– Blessed One! If so, then in what do great bodhisattvas abide when they actualize the true limit?

The Buddha said:

– Subhuti! What do you think? Did you attain the exhaustion of the defilements and liberation of mind by abiding in the path?

– No, Blessed One!

– Subhuti! Did you attain the exhaustion of the defilements and liberation of mind by abiding in what is not the path?

– No, Blessed One!

– Subhuti! Did you attain the exhaustion of the defilements and liberation of mind by abiding in both the path and what is not the path?

– No, Blessed One!

– Subhuti! Did you attain the exhaustion of the defilements and liberation of mind by abiding in neither the path nor what is not the path?

– No, Blessed One! It was not by abiding anywhere that I attained the exhaustion of the defilements and the mind’s everlasting liberation. Rather, when my defilements were exhausted and my mind was liberated, I abided absolutely nowhere.

The Buddha said:

– Subhuti! Great bodhisattvas are likewise. When cultivating prajnaparamita, they abide absolutely nowhere and thereby actualize the true limit.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! For what reason is the knowledge of all aspects called the knowledge of all aspects?

The Buddha said:

– Subhuti! It knows that all dharmas share a single characteristic, namely, the characteristic of quiescent cessation. Therefore, it is called the knowledge of all aspects.

Furthermore, Subhuti, the modes, conditions, and characteristics capable of revealing all dharmas are known by the Tathagata precisely as they truly are. Therefore, it is called the knowledge of all aspects.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Do the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects differ in their eradication of the afflictions? Does one kind of knowledge eradicate them only partially while another eradicates them completely?

The Buddha said:

– Subhuti! It is not that the severance of the afflictions differs. Rather, all Tathagatas, Arhats, Perfectly Enlightened Ones have forever severed the entire continuum of habitual tendencies associated with the afflictions, whereas shravakas and pratyekabuddhas have not yet forever severed that continuum of habitual tendencies.

– Blessed One! When the afflictions are severed, is the unconditioned attained?

– Subhuti! So it is!

– Blessed One! If shravakas and pratyekabuddhas do not attain the unconditioned, can their afflictions have been severed?

– Subhuti! No!

– Blessed One! Is there any distinction within the unconditioned Dharma?

– Subhuti! No!

– Blessed One! If the unconditioned Dharma is without distinction, why does the Buddha say that all Tathagatas, Arhats, Perfectly Enlightened Ones have forever severed the continuum of habitual tendencies, whereas shravakas and pratyekabuddhas have not yet forever severed that continuum of habitual tendencies?

– Subhuti! The continuum of habitual tendencies is truly not an affliction. Although shravakas and pratyekabuddhas have severed the afflictions, there still remains a small measure resembling greed, hatred, and delusion that influences body, speech, and mind; this is precisely the continuum of habitual tendencies. When this continuum occurs in foolish ordinary beings, it can lead them toward what is meaningless; but when it occurs in shravakas and pratyekabuddhas, it does not lead them toward what is meaningless. All such continua of habitual tendencies are forever absent in the Buddhas.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If both the Path and nirvana lack intrinsic nature, why does the Buddha say: This is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a pratyekabuddha; this is a great bodhisattva; and this is a Tathagata, Arhat, Perfectly Enlightened One?

The Buddha said:

– Subhuti! Whether stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, or Tathagatas, Arhats, Perfectly Enlightened Ones, all those noble ones manifest the unconditioned.

– Blessed One! Within the unconditioned Dharma, is there truly any distinction in meaning between a stream-enterer and, ultimately, a Tathagata, Arhat, Perfectly Enlightened One?

– Subhuti! No!

– Blessed One! If so, why does the Buddha say that stream-enterers and, ultimately, Tathagatas, Arhats, Perfectly Enlightened Ones all manifest the unconditioned?

– Subhuti! I speak of such manifestation in reliance upon conventional truth, not with reference to ultimate truth, for within ultimate truth there can be no manifestation. Why? Subhuti! Because within ultimate truth there is neither a path for language, nor discriminating wisdom, nor both. Nevertheless, by severing the limitations imposed by those, distinctions are established for the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If the intrinsic characteristics of all dharmas are empty, then even a former life does not exist, much less a future life. How, then, can a future life be established?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. The intrinsic characteristics of all existent dharmas are empty; even a former life does not exist, much less a future life. It is certainly impossible to establish that a future life exists. Yet sentient beings are unable to understand clearly that the intrinsic characteristics of all existent dharmas are empty. Therefore, for their benefit, it is expediently said: This is a former life, and this is a future life. Nevertheless, within the intrinsic characteristics of all dharmas, neither former nor future lives can be apprehended. Thus, Subhuti, having realized that the intrinsic characteristics of all dharmas are empty, great bodhisattvas should practice prajnaparamita.

Subhuti! If great bodhisattvas realize that the intrinsic characteristics of all dharmas are empty and cultivate prajnaparamita, they have no attachment to any dharma. That is, they are attached neither to internal dharmas nor external dharmas; neither wholesome dharmas nor unwholesome dharmas; neither mundane dharmas nor supramundane dharmas; neither contaminated dharmas nor uncontaminated dharmas; neither conditioned dharmas nor unconditioned dharmas; neither the dharmas of shravakas, nor the dharmas of pratyekabuddhas, nor the dharmas of bodhisattvas, nor the dharmas of Tathagatas. They are attached to none of these dharmas.

The Venerable Subhuti addressed the Buddha:

– Blessed One! The Tathagata often speaks of prajnaparamita. For what meaning is prajnaparamita called prajnaparamita?

The Buddha said:

– Subhuti! Such prajnaparamita reaches the ultimate farther shore of all dharmas; therefore, it is called prajnaparamita.

Furthermore, Subhuti! Through this prajnaparamita, all shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, Arhats, Perfectly Enlightened Ones are able to reach the farther shore; therefore, it is called prajnaparamita.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones and assemblies of great bodhisattvas use this prajnaparamita to analyze dharmas in accordance with ultimate truth. Just as, when analyzing forms down to the most subtle point, they do not perceive even the smallest point that truly can be apprehended, so it is called prajnaparamita.

Furthermore, Subhuti! Suchness, ultimate reality, and the dharma-dhatu are encompassed within this prajnaparamita; therefore, it is called prajnaparamita.

Furthermore, Subhuti! In this prajnaparamita there is not even the slightest portion of a dharma that is joined or dispersed, possessed of form or formless, visible or invisible, resistant or nonresistant, contaminated or uncontaminated, conditioned or unconditioned. Why? Subhuti! Because such prajnaparamita is formless, invisible, and nonresistant, and has only one characteristic, namely, the absence of characteristics; therefore, it is called prajnaparamita.

Furthermore, Subhuti! Such prajnaparamita is able to produce all supreme wholesome dharmas, all wisdom and eloquence, and all mundane and supramundane happiness; therefore, it is called prajnaparamita.

Furthermore, Subhuti! Such prajnaparamita is profound and firmly established; therefore, prajnaparamita cannot be shaken or destroyed. If great bodhisattvas practice such prajnaparamita, then all evil maras and their retinues, shravakas, pratyekabuddhas, non-Buddhist brahmins, evil companions, and enemies will be unable to undermine them. Why? Subhuti! Because this prajnaparamita reveals that the intrinsic characteristics of all dharmas are empty, something the evil maras and others are incapable of doing; therefore, it is called prajnaparamita.

Subhuti! Great bodhisattvas should cultivate in accordance with reality the profound import of such prajnaparamita.

Furthermore, Subhuti! If great bodhisattvas wish to practice the profound import of prajnaparamita, they should practice the import of impermanence, the import of suffering, the import of emptiness, and the import of non-self; they should practice the import of knowledge of suffering, the import of knowledge of its origin, the import of knowledge of its cessation, and the import of knowledge of the Path; they should practice the import of knowledge of dharmas, the import of knowledge by analogy, the import of conventional knowledge, and the import of knowledge of others’ minds; they should practice the import of knowledge of exhaustion, the import of knowledge of non-arising, and the import of knowledge in accordance with what has been taught.

Subhuti! Great bodhisattvas should practice prajnaparamita in order to practice the profound import of prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Within this profound prajnaparamita, neither meaning nor non-meaning can be apprehended. How, then, should great bodhisattvas practice prajnaparamita in order to practice the profound import of prajnaparamita?

The Buddha said:

– Subhuti! Because a great bodhisattva practices the profound purport of prajnaparamita, he thinks thus: I should not pursue what is beneficial or harmful with regard to desire. I should not pursue what is beneficial or harmful with regard to anger. I should not pursue what is beneficial or harmful with regard to delusion. I should not pursue what is beneficial or harmful with regard to wrong views. I should not pursue what is beneficial or harmful with regard to wrong concentration. I should not pursue what is beneficial or harmful with regard to the various evil views and destinies. Why is this? Subhuti! It is because desire, anger, delusion, wrong views, wrong concentration, views and destinies, suchness, and the ultimate reality do not bring benefit or harm to any dharma.

Furthermore, Subhuti! Because a great bodhisattva practices the profound purport of prajnaparamita, he thinks thus: I should not pursue what is beneficial or harmful with regard to form; I should not pursue what is beneficial or harmful with regard to feeling, perception, formations, or consciousness. I should not pursue what is beneficial or harmful with regard to the eye ayatana; I should not pursue what is beneficial or harmful with regard to the ear, nose, tongue, body, or mind ayatana.

I should not pursue what is beneficial or harmful with regard to the form ayatana; I should not pursue what is beneficial or harmful with regard to the sound, odor, taste, tangible object, or dharma ayatana. I should not pursue what is beneficial or harmful with regard to the eye dhatu; I should not pursue what is beneficial or harmful with regard to the ear, nose, tongue, body, or mind dhatu. I should not pursue what is beneficial or harmful with regard to the form dhatu; I should not pursue what is beneficial or harmful with regard to the sound, odor, taste, tangible object, or dharma dhatu.

I should not pursue what is beneficial or harmful with regard to the eye-consciousness dhatu; I should not pursue what is beneficial or harmful with regard to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. I should not pursue what is beneficial or harmful with regard to eye-contact; I should not pursue what is beneficial or harmful with regard to ear-, nose-, tongue-, body-, or mind-contact. I should not pursue what is beneficial or harmful with regard to feelings arising with eye-contact as their condition; I should not pursue what is beneficial or harmful with regard to feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition.

I should not pursue what is beneficial or harmful with regard to the earth dhatu; I should not pursue what is beneficial or harmful with regard to the water, fire, wind, space, or consciousness dhatu. I should not pursue what is beneficial or harmful with regard to ignorance; I should not pursue what is beneficial or harmful with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

I should not pursue what is beneficial or harmful with regard to the paramita of generosity; I should not pursue what is beneficial or harmful with regard to the paramitas of pure morality, patience, diligence, meditation, or prajnaparamita. I should not pursue what is beneficial or harmful with regard to the emptiness of internal dharmas;

I should not pursue what is beneficial or harmful with regard to the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

I should not pursue what is beneficial or harmful with regard to suchness; I should not pursue what is beneficial or harmful with regard to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixity of dharmas, the abiding of dharmas, ultimate reality, the realm of space, or the inconceivable realm. I should not pursue what is beneficial or harmful with regard to the four establishments of mindfulness; I should not pursue what is beneficial or harmful with regard to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path.

I should not pursue what is beneficial or harmful with regard to the Noble Truth of suffering; I should not pursue what is beneficial or harmful with regard to the Noble Truths of the origin, cessation, or path. I should not pursue what is beneficial or harmful with regard to the four meditative absorptions; I should not pursue what is beneficial or harmful with regard to the four immeasurables or four formless concentrations.

I should not pursue what is beneficial or harmful with regard to the eight liberations; I should not pursue what is beneficial or harmful with regard to the eight spheres of mastery, nine successive concentrations, or ten totalities. I should not pursue what is beneficial or harmful with regard to any Dharma gateway of samadhi; I should not pursue what is beneficial or harmful with regard to any Dharma gateway of dharani.

I should not pursue what is beneficial or harmful with regard to the gateway of liberation through emptiness; I should not pursue what is beneficial or harmful with regard to the gateways of liberation through signlessness or wishlessness. I should not pursue what is beneficial or harmful with regard to the five kinds of eyes; I should not pursue what is beneficial or harmful with regard to the six superknowledges. I should not pursue what is beneficial or harmful with regard to the ten powers of a Buddha; I should not pursue what is beneficial or harmful with regard to the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen distinctive qualities of a Buddha.

I should not pursue what is beneficial or harmful with regard to the quality of never forgetting; I should not pursue what is beneficial or harmful with regard to the nature of perpetual equanimity. I should not pursue what is beneficial or harmful with regard to the knowledge of all things; I should not pursue what is beneficial or harmful with regard to the knowledge of the aspects of the path or the knowledge of all aspects.

I should not pursue what is beneficial or harmful with regard to the fruit of stream-entry; I should not pursue what is beneficial or harmful with regard to the fruit of once-returning, non-returning, or arhatship. I should not pursue what is beneficial or harmful with regard to the fruit of a pratyekabuddha. I should not pursue what is beneficial or harmful with regard to any practice of a great bodhisattva.

I should not pursue what is beneficial or harmful with regard to the supreme awakening of the Buddhas. Why is this? Subhuti!

It is because, when the Tathagata attained supreme awakening, he did not perceive any dharma capable of bringing benefit or harm to even the slightest dharma.

Subhuti! Whether a Tathagata appears in the world or does not appear in the world, the nature, abiding, and fixity of dharmas remain eternally thus: no dharma brings benefit or harm to any other dharma. Thus, Subhuti, a great bodhisattva should remain far removed from benefit and harm and constantly practice the profound purport of prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why does prajnaparamita not bring benefit or harm to any dharma?

The Buddha said:

– Subhuti! Profound prajnaparamita neither acts upon conditioned dharmas nor unconditioned dharmas; it is neither benefactor nor adversary and neither increases nor diminishes them. Therefore, prajnaparamita does not bring benefit or harm to any dharma.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Do not the Buddhas and their disciples, all the noble sages, take the unconditioned as the ultimate meaning?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. The Buddhas and their disciples, all the noble sages, take the unconditioned dharma as the ultimate meaning. Yet the unconditioned dharma neither increases nor diminishes any dharma.

Subhuti! Just as the suchness of space neither increases nor diminishes any dharma, so too the prajnaparamita of a great bodhisattva neither increases nor diminishes any dharma. Therefore, prajnaparamita does not bring benefit or harm to any dharma.

The Venerable Subhuti said to the Buddha:

– Blessed One! Must a great bodhisattva train in profound, unconditioned prajnaparamita in order to attain the knowledge of all-knowing wisdom?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. A great bodhisattva must train in profound, unconditioned prajnaparamita in order to attain the knowledge of all-knowing wisdom, using nonduality as skillful means.

– Blessed One! Is the nondual dharma attained by means of a nondual dharma?

– No, Subhuti!

– Blessed One! Is the nondual dharma attained by means of a dual dharma?

– No, Subhuti!

– Blessed One! If there are no two dharmas, and attainment is achieved neither by duality nor by nonduality, then how can a great bodhisattva attain the knowledge of all knowledge?

– Subhuti! Neither duality nor nonduality can be apprehended. Therefore, the knowledge of all knowledge that is attained is not realized through there being something to attain, nor is it realized through there being nothing to attain, because neither the dharma of having something to attain nor the dharma of having nothing to attain can be apprehended. Only by knowing in this way does one realize the knowledge of all knowledge.

LXII. CHAPTER ON SPEAKING TRUTH

01

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! Such prajnaparamita is exceedingly profound.

Blessed One! Great bodhisattvas do not apprehend sentient beings, nor do they apprehend the establishment of sentient beings; yet, for the sake of sentient beings, they seek to attain unsurpassed perfect enlightenment. This is exceedingly difficult.

Blessed One! It is as though someone wished to plant various kinds of trees in empty space, which has no form, cannot be seen or resisted, and has nothing upon which to depend. That would be exceedingly difficult. Great bodhisattvas are likewise: they do not apprehend sentient beings, nor do they apprehend the establishment of sentient beings; yet, for the sake of sentient beings, they seek to attain unsurpassed perfect enlightenment. This is exceedingly difficult.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Such prajnaparamita is exceedingly profound. Great bodhisattvas do not apprehend sentient beings, nor do they apprehend the establishment of sentient beings; yet, for the sake of sentient beings, they seek to attain unsurpassed perfect enlightenment. This is exceedingly difficult.

Subhuti! Although great bodhisattvas do not perceive any truly existent sentient beings or their establishment, ignorant and deluded sentient beings cling to them as truly existent and therefore revolve through birth and death, undergoing immeasurable suffering. In order to liberate those sentient beings, great bodhisattvas seek unsurpassed perfect enlightenment. Having attained enlightenment, they eliminate those beings’ attachment to self and enable them to be freed from the sufferings of birth and death.

Subhuti! It is as though a person planted a tree in fertile soil. Although that person does not yet see the roots, trunk, branches, leaves, flowers, or fruits of the tree, after planting it, they water, tend, and protect it at the appropriate times. Thereafter, the tree gradually grows, and its branches, leaves, flowers, and fruits all flourish. People make use of them and thereby gain ever greater peace and security.

Subhuti! Great bodhisattvas are likewise. Although they do not perceive sentient beings or the fruit of Buddhahood, for the sake of sentient beings they seek unsurpassed perfect enlightenment, gradually cultivating generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. When these have been perfected, they realize unsurpassed perfect enlightenment and enable sentient beings to make use of the various leaves, flowers, and fruits of the Buddha-tree, so that all gain benefit.

Subhuti, you should know: the beneficial leaves are that, through this Buddha-tree, sentient beings escape the sufferings of the lower realms. The beneficial flowers are that, through this Buddha-tree, sentient beings are born into a great kshatriya family, a great brahmin family, a great merchant family, or a great householder family;

or they are born among the gods of the Four Great Kings, the gods of the Thirty-three, the Yama gods, the Tusita gods, the gods Who Delight in Creation, the gods Who Exercise Mastery over Others’ Creations, the gods of the Brahma Host, the Ministers of Brahma, the Assembly of Brahma, the Great Brahma gods, the Radiant gods, the gods of Limited Radiance, the gods of Immeasurable Radiance, the gods of Utmost Purity through Radiance, the Pure gods, the gods of Limited Purity, the gods of Immeasurable Purity, the gods of Pervasive Purity, the Extensive gods, the gods of Limited Extensiveness, the gods of Immeasurable Extensiveness, the gods of Abundant Fruit, the Untroubled gods, the Unafflicted gods, the gods of Excellent Manifestation, the gods of Excellent Vision, or the Akanishtha gods;

or they are born in the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither Perception nor Non-perception.

The beneficial fruits are that, through this Buddha-tree, sentient beings abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, or the fruit of unsurpassed perfect enlightenment. After those sentient beings become Buddhas, they in turn use the branches, leaves, flowers, and fruits of the Buddha-tree to benefit sentient beings, enabling them to escape the sufferings of the lower realms and obtain the happiness of gods and humans.

They gradually establish them and cause them to enter the nirvana realms of the three vehicles: the nirvana realm of the shravaka vehicle, the nirvana realm of the pratyekabuddha vehicle, or the nirvana realm of the unsurpassed vehicle.

Subhuti! Although that great bodhisattva performs such immensely beneficial deeds, the bodhisattva never perceives any sentient being who truly attains nirvana, but sees only the cessation of the sufferings born of deluded conceptualization. Thus, Subhuti, great bodhisattvas who cultivate prajnaparamita do not apprehend sentient beings or their establishment. Yet, in order to eliminate those beings’ deluded attachment to self, they seek to attain unsurpassed perfect enlightenment. For this reason, it should be regarded as exceedingly difficult.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! It should be known that a great bodhisattva is a Tathagata, an Arhat, a Perfectly Enlightened One. Why? Blessed One! Because great bodhisattvas are able to bring all hell realms to a permanent end; they are also able to bring all animal realms to a permanent end; they are also able to bring all realms of hungry ghosts to a permanent end; they are also able to bring all uninterrupted states of suffering to a permanent end; they are also able to bring all poverty to a permanent end; they are also able to bring all inferior destinies to a permanent end; and they are also able to bring the entire Desire Realm, Form Realm, and Formless Realm to a permanent end.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. It should be known that a great bodhisattva is a Tathagata, an Arhat, a Perfectly Enlightened One.

Subhuti! If no great bodhisattva generated the aspiration for unsurpassed perfect enlightenment, then in the world there would be no Buddhas of the past, future, or present who realized unsurpassed perfect enlightenment. Nor would any pratyekabuddhas appear in the world; nor would any arhats appear in the world; nor would any non-returners appear in the world; nor would any once-returners appear in the world; nor would any stream-enterers appear in the world.

Nor would anyone be able to bring the hell realms to a permanent end; nor would anyone be able to bring the animal realms to a permanent end; nor would anyone be able to bring the realms of hungry ghosts to a permanent end; nor would anyone be able to bring the uninterrupted states of suffering to a permanent end; nor would anyone be able to bring poverty to a permanent end; nor would anyone be able to bring inferior destinies to a permanent end; nor would anyone be able to bring the Desire Realm, Form Realm, and Formless Realm to a permanent end.

Therefore, Subhuti, as you have said, it should be known that a great bodhisattva is a Tathagata, an Arhat, a Perfectly Enlightened One. Exactly so! It should be known that a great bodhisattva is a Tathagata, an Arhat, a Perfectly Enlightened One.

Why is this?

Subhuti, if the Tathagata is established through this true suchness, then the pratyekabuddhas are likewise established through this true suchness. If the pratyekabuddhas are established through this true suchness, then the shravakas are likewise established through this true suchness. If the shravakas are established through this true suchness, then all noble sages are likewise established through this true suchness.

If all noble sages are established through this true suchness, then form is likewise established through this true suchness. If form is established through this true suchness, then feeling, perception, formations, and consciousness are likewise established through this true suchness. If feeling, perception, formations, and consciousness are established through this true suchness, then the eye ayatana is likewise established through this true suchness.

If the eye ayatana is established through this true suchness, then the ear, nose, tongue, body, and mind ayatanas are likewise established through this true suchness. If the ear, nose, tongue, body, and mind ayatanas are established through this true suchness, then the form ayatana is likewise established through this true suchness. If the form ayatana is established through this true suchness, then the sound, odor, taste, tangible-object, and dharma ayatanas are likewise established through this true suchness.

If the sound, odor, taste, tangible-object, and dharma ayatanas are established through this true suchness, then the eye dhatu is likewise established through this true suchness. If the eye dhatu is established through this true suchness, then the ear, nose, tongue, body, and mind dhatus are likewise established through this true suchness. If the ear, nose, tongue, body, and mind dhatus are established through this true suchness, then the form dhatu is likewise established through this true suchness.

If the form dhatu is established through this true suchness, then the sound, odor, taste, tangible-object, and dharma dhatus are likewise established through this true suchness. If the sound, odor, taste, tangible-object, and dharma dhatus are established through this true suchness, then the eye-consciousness dhatu is likewise established through this true suchness. If the eye-consciousness dhatu is established through this true suchness, then the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus are likewise established through this true suchness.

If the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus are established through this true suchness, then eye-contact is likewise established through this true suchness. If eye-contact is established through this true suchness, then ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are likewise established through this true suchness. If ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are established through this true suchness, then the feelings arising with eye-contact as condition are likewise established through this true suchness.

If the feelings arising with eye-contact as condition are established through this true suchness, then the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as condition are likewise established through this true suchness. If the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as condition are established through this true suchness, then the earth dhatu is likewise established through this true suchness.

Fascicle 363

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