大般若波羅蜜多經

02

– If this true suchness establishes the earth element, then this very true suchness establishes the water, fire, wind, space, and consciousness elements. If this true suchness establishes the water, fire, wind, space, and consciousness elements, then this very true suchness establishes ignorance. If this true suchness establishes ignorance, then this very true suchness establishes formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress. If this true suchness establishes formations through aging and death, sorrow, lamentation, suffering, grief, and distress, then this very true suchness establishes the perfection of generosity. If this true suchness establishes the perfection of generosity, then this very true suchness establishes the perfections of pure moral discipline, patience, diligence, meditative concentration, and prajnaparamita. If this true suchness establishes the perfection of pure moral discipline through prajnaparamita, then this very true suchness establishes the emptiness of internal phenomena. If this true suchness establishes the emptiness of internal phenomena, then this very true suchness establishes the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of the great, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence. If this true suchness establishes the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, then this very true suchness establishes the four foundations of mindfulness. If this true suchness establishes the four foundations of mindfulness, then this very true suchness establishes 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. If this true suchness establishes the four right efforts through the Noble Eightfold Path, then this very true suchness establishes the Noble Truth of suffering. If this true suchness establishes the Noble Truth of suffering, then this very true suchness establishes the Noble Truths of origin, cessation, and the path. If this true suchness establishes the Noble Truths of origin, cessation, and the path, then this very true suchness establishes the four meditative absorptions. If this true suchness establishes the four meditative absorptions, then this very true suchness establishes the four immeasurables and the four formless concentrations. If this true suchness establishes the four immeasurables and the four formless concentrations, then this very true suchness establishes the eight liberations. If this true suchness establishes the eight liberations, then this very true suchness establishes the eight spheres of mastery, the nine successive concentrations, and the ten totalities. If this true suchness establishes the eight spheres of mastery, the nine successive concentrations, and the ten totalities, then this very true suchness establishes all samadhi gateways. If this true suchness establishes all samadhi gateways, then this very true suchness establishes all dharani gateways. If this true suchness establishes all dharani gateways, then this very true suchness establishes the gateway of liberation through emptiness. If this true suchness establishes the gateway of liberation through emptiness, then this very true suchness establishes the gateways of liberation through signlessness and wishlessness. If this true suchness establishes the gateways of liberation through signlessness and wishlessness, then this very true suchness establishes the five kinds of eyes. If this true suchness establishes the five kinds of eyes, then this very true suchness establishes the six superknowledges. If this true suchness establishes the six superknowledges, then this very true suchness establishes the ten powers of a Buddha. If this true suchness establishes the ten powers of a Buddha, then this very true suchness establishes 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. If this true suchness establishes the four fearlessnesses through the eighteen distinctive qualities of a Buddha, then this very true suchness establishes the quality of never forgetting. If this true suchness establishes the quality of never forgetting, then this very true suchness establishes the nature of constant equanimity. If this true suchness establishes the nature of constant equanimity, then this very true suchness establishes the knowledge of all things. If this true suchness establishes the knowledge of all things, then this very true suchness establishes the knowledge of the aspects of the paths and the knowledge of all aspects. If this true suchness establishes the knowledge of the aspects of the paths and the knowledge of all aspects, then this very true suchness establishes all practices of great bodhisattvas. If this true suchness establishes all practices of great bodhisattvas, then this very true suchness establishes the unsurpassed enlightenment of the Buddhas. If this true suchness establishes the unsurpassed enlightenment of the Buddhas, then this very true suchness establishes the conditioned realm. If this true suchness establishes the conditioned realm, then this very true suchness establishes the unconditioned realm. If this true suchness establishes the unconditioned realm, then this very true suchness establishes all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones. If this true suchness establishes all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, then this very true suchness establishes all practices of great bodhisattvas. If this true suchness establishes all practices of great bodhisattvas, then this very true suchness establishes all sentient beings. If this true suchness establishes all sentient beings, then this very true suchness establishes all phenomena.

Thus, Subhuti, the true suchness of all phenomena, the true suchness of all sentient beings, the true suchness of all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, and the true suchness of all great bodhisattvas are in truth without any difference. Because they are without difference, they are called true suchness. When great bodhisattvas train to perfection in this true suchness and attain unsurpassed enlightenment, they are called Tathagatas, Arhats, Perfectly and Completely Enlightened Ones.

Therefore, Subhuti, you should know that a great bodhisattva is a Tathagata, Arhat, Perfectly and Completely Enlightened One, because all phenomena and all sentient beings take true suchness as their standard. Therefore, Subhuti, great bodhisattvas should train in the true suchness of profound prajnaparamita.

Subhuti, if great bodhisattvas train in the true suchness of profound prajnaparamita, they are able to train in the true suchness of all phenomena. If they are able to train in the true suchness of all phenomena, they are able to perfect the true suchness of all phenomena. If they are able to perfect the true suchness of all phenomena, they attain sovereign abiding in the true suchness of all phenomena.

If they attain sovereign abiding in the true suchness of all phenomena, they are able to discern clearly the superior and inferior faculties of all sentient beings. If they are able to discern clearly the superior and inferior faculties of all sentient beings, they are able to know fully the differing understandings of all sentient beings. If they are able to know fully the differing understandings of all sentient beings, they know that sentient beings experience the fruits of their own karma.

If they know that sentient beings experience the fruits of their own karma, they are able to perfect the knowledge of aspirations. If they perfect the knowledge of aspirations, they are able to cultivate purely the sublime knowledge of the three times. If they are able to cultivate purely the sublime knowledge of the three times, they are able to practice the bodhisattva conduct without transgression.

If they are able to practice the bodhisattva conduct without transgression, they are able to bring sentient beings to maturity in accordance with reality. If they are able to bring sentient beings to maturity in accordance with reality, they are able to adorn and purify Buddha-fields in accordance with reality. If they are able to adorn and purify Buddha-fields in accordance with reality, they are able to attain the knowledge of omniscience.

If they are able to attain the knowledge of omniscience, they are able to turn the wondrous Dharma wheel. If they are able to turn the wondrous Dharma wheel, they are able to establish sentient beings upon the paths of the three vehicles. If they are able to establish sentient beings upon the paths of the three vehicles, they are able to cause sentient beings to enter the ultimate realm of nirvana.

Subhuti! Seeing all such merits of benefiting themselves and others, great bodhisattvas should arouse the aspiration to seek supreme awakening and, with courageous vigor, steadfastly cultivate the prajnaparamita without retreating.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If great bodhisattvas arouse the aspiration to seek supreme awakening and cultivate the profound prajnaparamita in accordance with the teachings, then devas, humans, asuras, and others throughout the world should all bow their heads and reverently make offerings to them.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. If great bodhisattvas arouse the aspiration to seek supreme awakening and cultivate the profound prajnaparamita in accordance with the teachings, then devas, humans, asuras, and others throughout the world should all bow their heads and reverently make offerings to them.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! When great bodhisattvas first arouse the aspiration to seek supreme awakening in order to liberate all sentient beings everywhere, how much merit do they acquire?

The Buddha said:

– Subhuti! When great bodhisattvas first arouse the aspiration to seek supreme awakening in order to liberate all sentient beings everywhere, the merit they acquire is immeasurable and boundless; neither calculation nor analogy can fully express it.

Subhuti! Suppose all the sentient beings filling a small chiliocosm attained the stage of a sravaka or the stage of a pratyekabuddha. What do you think? Would those sentient beings acquire much merit?

Subhuti replied:

– Blessed One! Very much! Sugata! Very much! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the merit acquired by those beings would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts. Why? Subhuti! Because sravakas and pratyekabuddhas come into being through great bodhisattvas; great bodhisattvas do not come into being through sravakas and pratyekabuddhas.

Subhuti! Let alone the measure of merit acquired by all the sentient beings in a small chiliocosm who attain the stage of a sravaka or the stage of a pratyekabuddha. Suppose all the sentient beings filling a medium chiliocosm attained the stage of a sravaka or a pratyekabuddha. What do you think? Would those sentient beings acquire much merit?

Subhuti replied:

– Blessed One! Very much! Sugata! Very much! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the measure of merit they acquire would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all the sentient beings in a medium chiliocosm who attain the stage of a sravaka or a pratyekabuddha. Suppose all the sentient beings filling a great trichiliocosm attained the stage of a sravaka or a pratyekabuddha. What do you think? Would those sentient beings acquire much merit?

Subhuti replied:

– Blessed One! Very much! Sugata! Very much! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the measure of merit they acquire would not equal one hundredth part, one thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all the sentient beings in a great trichiliocosm who attain the stage of a sravaka or a pratyekabuddha. Suppose all the sentient beings filling a great trichiliocosm abided in the stage of pure contemplation. What do you think? Would the measure of merit acquired by those sentient beings be great?

Subhuti replied:

– Blessed One! Very great! Sugata! Very great! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the measure of merit they acquire would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all the sentient beings abiding in the stage of pure contemplation in a great chiliocosm. Suppose all the sentient beings filling a great trichiliocosm abided in the stage of spiritual lineage. What do you think? Would the measure of merit acquired by those sentient beings be great?

Subhuti replied:

– Blessed One! Very great! Sugata! Very great! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the measure of merit they acquire would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all the sentient beings in a great chiliocosm who abide in the stage of spiritual lineage. Suppose all the sentient beings filling a great trichiliocosm abided in the eighth stage. What do you think? Would the measure of merit acquired by those sentient beings be great?

Subhuti replied:

– Blessed One! Very great! Sugata! Very great! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! Compared with the merit acquired by one great bodhisattva who first arouses the aspiration to seek supreme awakening in order to liberate all sentient beings, the measure of merit they acquire would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, nor even one part among many hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all the sentient beings in a great chiliocosm who abide in the eighth stage. Suppose all the sentient beings filling a great trichiliocosm abided in the stage of seeing. What do you think? Would the measure of merit acquired by those sentient beings be great?

Subhuti replied:

– Blessed One! Very great! Sugata! Very great! The merit they would acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! The measure of merit they acquire, when compared with the measure of merit acquired by a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all sentient beings throughout the great trichiliocosm who abide in the stage of seeing. Suppose that all sentient beings filling the entire trichiliocosm were to abide in the stage of attenuation. What do you think? Would the measure of merit of those sentient beings be great?

Subhuti replied:

– Blessed One! It would be very great! Sugata! It would be very great! The merit they acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! The measure of merit they acquire, when compared with the measure of merit acquired by a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all sentient beings throughout the great trichiliocosm who abide in the stage of attenuation. Suppose that all sentient beings filling the entire trichiliocosm were to abide in the stage of freedom from desire. What do you think? Would the measure of merit of those sentient beings be great?

Subhuti replied:

– Blessed One! It would be very great! Sugata! It would be very great! The merit they acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! The measure of merit they acquire, when compared with the measure of merit acquired by a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all sentient beings throughout the great trichiliocosm who abide in the stage of freedom from desire. Suppose that all sentient beings filling the entire trichiliocosm were to abide in the stage of completion. What do you think? Would the measure of merit of those sentient beings be great?

Subhuti replied:

– Blessed One! It would be very great! Sugata! It would be very great! The merit they acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! The measure of merit they acquire, when compared with the measure of merit acquired by a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Let alone the measure of merit acquired by all sentient beings throughout the great trichiliocosm who abide in the stage of completion. Suppose that all sentient beings filling the entire trichiliocosm were to abide in the stage of a pratyekabuddha. What do you think? Would the measure of merit of those sentient beings be great?

Subhuti replied:

– Blessed One! It would be very great! Sugata! It would be very great! The merit they acquire would be immeasurable and boundless.

The Buddha said:

– Subhuti! The measure of merit they acquire, when compared with the measure of merit acquired by a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Suppose that all sentient beings filling the entire trichiliocosm were to arouse the aspiration to seek unsurpassed perfect awakening for the liberation of all sentient beings. The measure of merit acquired by those great bodhisattvas, when compared with the measure of merit acquired by one great bodhisattva who has entered the certainty of the right nature, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Suppose that all sentient beings filling the entire trichiliocosm were to enter the bodhisattva’s certainty of the right nature. The measure of merit acquired by those great bodhisattvas, when compared with the measure of merit acquired by one great bodhisattva practicing the course directed toward awakening, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

Subhuti! Suppose that all sentient beings filling the entire trichiliocosm were to practice the course directed toward awakening. The measure of merit acquired by those great bodhisattvas, when compared with the measure of merit acquired by one Tathagata, Arhat, Perfectly and Completely Awakened One, does not equal one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-billionth, or one hundred-billionth part thereof; nor does it equal any one of the many parts obtained by dividing it into hundreds of thousands of billions of trillions of parts.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What does a great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening contemplate?

The Buddha said:

– Subhuti! A great bodhisattva who has first aroused the aspiration to seek unsurpassed perfect awakening always correctly contemplates the Knowledge of All Aspects.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! What is the nature of the Knowledge of All Aspects? What does the Knowledge of All Aspects take as its object, what is its dominant condition, what is its mode of activity, and what characteristic does it possess?

The Buddha said:

– Subhuti! The Knowledge of All Aspects takes non-nature as its nature; it is signless, causeless, without apprehension, unborn, and unmanifested. Furthermore, regarding your questions as to what the Knowledge of All Aspects takes as its object, what is its dominant condition, what is its mode of activity, and what characteristic it possesses: Subhuti, for the Knowledge of All Aspects, non-nature is its object, right mindfulness is its dominant condition, quiescence is its mode of activity, and signlessness is its characteristic.

Subhuti! Such is the object of the Knowledge of All Aspects, such is its dominant condition, such is its mode of activity, and such is its characteristic.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Is it only the knowledge of all aspects that takes the absence of intrinsic nature as its nature, or do form, feeling, perception, formations, and consciousness also take the absence of intrinsic nature as their nature? Or do the eye ayatana, ear, nose, tongue, body, and mind ayatanas also take the absence of intrinsic nature as their nature? Or do the form ayatana, sound, odor, taste, touch, and dharma ayatanas also take the absence of intrinsic nature as their nature? Or do the eye dhatu, ear, nose, tongue, body, and mind dhatus also take the absence of intrinsic nature as their nature? Or do the form dhatu, sound, odor, taste, touch, and dharma dhatus also take the absence of intrinsic nature as their nature? Or do the eye-consciousness dhatu, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus also take the absence of intrinsic nature as their nature? Or do eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact also take the absence of intrinsic nature as their nature? Or do the feelings that arise conditioned by eye-contact, and the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, also take the absence of intrinsic nature as their nature? Or do the earth, water, fire, wind, space, and consciousness dhatus also take the absence of intrinsic nature as their nature? Or do ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress also take the absence of intrinsic nature as their nature? Or do internal dharmas and external dharmas also take the absence of intrinsic nature as their nature? Or do the four dhyanas, four immeasurables, and four formless attainments also take the absence of intrinsic nature as their nature? Or do the four foundations of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also take the absence of intrinsic nature as their nature? Or do the liberation gateways of emptiness, signlessness, and wishlessness also take the absence of intrinsic nature as their nature? Or do the eight liberations, eight spheres of mastery, nine successive attainments, and ten totalities also take the absence of intrinsic nature as their nature? Or do the paramitas of generosity, pure ethical conduct, patient endurance, diligence, dhyana, and prajnaparamita also take the absence of intrinsic nature as their nature? Or do internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence also take the absence of intrinsic nature as their nature? Or do the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path also take the absence of intrinsic nature as their nature? Or do all samadhi gateways and all dharani gateways also take the absence of intrinsic nature as their nature? Or do the ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha also take the absence of intrinsic nature as their nature? Or do the dharma of never losing mindfulness and the nature of constant equanimity also take the absence of intrinsic nature as their nature? Or do the knowledge of all things and the knowledge of the aspects of the paths also take the absence of intrinsic nature as their nature? Or do the first, second, third, fourth, and fifth kinds of vision also take the absence of intrinsic nature as their nature? Or do the first, second, third, fourth, fifth, and sixth superknowledges also take the absence of intrinsic nature as their nature? Or do the conditioned realm and the unconditioned realm also take the absence of intrinsic nature as their nature?

The Buddha said:

– Subhuti! It is not only the knowledge of all aspects that takes the absence of intrinsic nature as its nature; form, feeling, perception, formations, and consciousness also take the absence of intrinsic nature as their nature. The eye ayatana, ear, nose, tongue, body, and mind ayatanas also take the absence of intrinsic nature as their nature. The form ayatana, sound, odor, taste, touch, and dharma ayatanas also take the absence of intrinsic nature as their nature. The eye dhatu, ear, nose, tongue, body, and mind dhatus also take the absence of intrinsic nature as their nature. The form dhatu, sound, odor, taste, touch, and dharma dhatus also take the absence of intrinsic nature as their nature. The eye-consciousness dhatu, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus also take the absence of intrinsic nature as their nature. Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact also take the absence of intrinsic nature as their nature. The feelings that arise conditioned by eye-contact, and the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, also take the absence of intrinsic nature as their nature. The earth, water, fire, wind, space, and consciousness dhatus also take the absence of intrinsic nature as their nature. Ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress also take the absence of intrinsic nature as their nature. Internal dharmas and external dharmas also take the absence of intrinsic nature as their nature. The four dhyanas, four immeasurables, and four formless attainments also take the absence of intrinsic nature as their nature. The four foundations of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path also take the absence of intrinsic nature as their nature. The liberation gateways of emptiness, signlessness, and wishlessness also take the absence of intrinsic nature as their nature. The eight liberations, eight spheres of mastery, nine successive attainments, and ten totalities also take the absence of intrinsic nature as their nature. The paramitas of generosity, pure ethical conduct, patient endurance, diligence, dhyana, and prajnaparamita also take the absence of intrinsic nature as their nature. Internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence also take the absence of intrinsic nature as their nature. The Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path also take the absence of intrinsic nature as their nature. All samadhi gateways and all dharani gateways also take the absence of intrinsic nature as their nature. The ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, and eighteen distinctive qualities of a Buddha also take the absence of intrinsic nature as their nature. Great loving-kindness, great compassion, great sympathetic joy, and great equanimity also take the absence of intrinsic nature as their nature. The dharma of never losing mindfulness and the nature of constant equanimity also take the absence of intrinsic nature as their nature. The knowledge of all things and the knowledge of the aspects of the paths also take the absence of intrinsic nature as their nature. The first, second, third, fourth, and fifth kinds of vision also take the absence of intrinsic nature as their nature. The first, second, third, fourth, fifth, and sixth superknowledges also take the absence of intrinsic nature as their nature. The conditioned realm and the unconditioned realm also take the absence of intrinsic nature as their nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does the knowledge of all aspects take non-nature as its nature? For what reason do form, feeling, perception, volitional formations, and consciousness also take non-nature as their nature? For what reason do the eye ayatana, ear, nose, tongue, body, and mind ayatanas also take non-nature as their nature? For what reason do the form ayatana, sound, odor, taste, touch, and dharma ayatanas also take non-nature as their nature? For what reason do the eye dhatu, ear, nose, tongue, body, and mind dhatus also take non-nature as their nature? For what reason do the form dhatu, sound, odor, taste, touch, and dharma dhatus also take non-nature as their nature? For what reason do the eye-consciousness dhatu, ear-, nose-, tongue-, body-, and mind-consciousness dhatus also take non-nature as their nature? For what reason do eye-contact, ear-, nose-, tongue-, body-, and mind-contact also take non-nature as their nature? For what reason do the feelings arising with eye-contact as condition and the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition also take non-nature as their nature? For what reason do the earth, water, fire, wind, space, and consciousness dhatus also take non-nature as their nature? For what reason do ignorance, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress also take non-nature as their nature? For what reason do internal dharmas and external dharmas also take non-nature as their nature? For what reason do the four dhyanas, four immeasurables, and four formless absorptions also take non-nature as their nature? For what reason do the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path also take non-nature as their nature? For what reason do the emptiness gateway to liberation, signlessness gateway to liberation, and wishlessness gateway to liberation also take non-nature as their nature? For what reason do the eight liberations, eight spheres of mastery, nine successive absorptions, and ten universal spheres also take non-nature as their nature? For what reason do the prajnaparamitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom also take non-nature as their nature? For what reason do the emptiness of internal dharmas, emptiness of external dharmas, emptiness of internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature also take non-nature as their nature? For what reason do the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path also take non-nature as their nature? For what reason do all samadhi gateways and all dharani gateways also take non-nature as their nature? For what reason do the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, and eighteen unique qualities of a Buddha also take non-nature as their nature? For what reason do great loving-kindness, great compassion, great sympathetic joy, and great equanimity also take non-nature as their nature? For what reason do the quality of never forgetting and the nature of constant equanimity also take non-nature as their nature? For what reason do the knowledge of all things and knowledge of the aspects of the paths also take non-nature as their nature? For what reason do the first, second, third, fourth, and fifth kinds of eye also take non-nature as their nature? For what reason do the first, second, third, fourth, fifth, and sixth superknowledges also take non-nature as their nature? For what reason do the conditioned realm and the unconditioned realm also take non-nature as their nature?

The Buddha said:

– Subhuti! Because the knowledge of all aspects has no self-nature. If a dharma has no self-nature, then that dharma takes non-nature as its nature.

Form, feeling, perception, volitional formations, and consciousness have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The eye ayatana, ear, nose, tongue, body, and mind ayatanas have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The form ayatana, sound, odor, taste, touch, and dharma ayatanas have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The eye dhatu, ear, nose, tongue, body, and mind dhatus have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The form dhatu, sound, odor, taste, touch, and dharma dhatus have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The eye-consciousness dhatu, ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

Eye-contact, ear-, nose-, tongue-, body-, and mind-contact have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The feelings arising with eye-contact as condition and the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The earth, water, fire, wind, space, and consciousness dhatus have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

Ignorance, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

Internal dharmas and external dharmas have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The four dhyanas, four immeasurables, and four formless absorptions have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The emptiness gateway to liberation, signlessness gateway to liberation, and wishlessness gateway to liberation have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The eight liberations, eight spheres of mastery, nine successive absorptions, and ten universal spheres have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The prajnaparamitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The emptiness of internal dharmas, emptiness of external dharmas, emptiness of internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The Noble Truth of suffering and the Noble Truths of the origin, cessation, and path have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

All samadhi gateways and all dharani gateways have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, and eighteen unique qualities of a Buddha have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

Great loving-kindness, great compassion, great sympathetic joy, and great equanimity have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The quality of never forgetting and the nature of perpetual equanimity have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

Knowledge of all things and knowledge of the aspects of the paths have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The first, second, third, fourth, and fifth kinds of eye have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The first, second, third, fourth, fifth, and sixth superknowledges have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The conditioned realm and the unconditioned realm have no self-nature. If any dharma has no self-nature, then that dharma takes non-nature as its nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does knowledge of all aspects have no self-nature?

The Buddha said:

– Subhuti! It is because the self-nature of knowledge of all aspects is not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do form, feeling, perception, formations, and consciousness have no self-nature?

– Subhuti! It is because the self-natures of form, feeling, perception, formations, and consciousness are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the eye ayatana, ear, nose, tongue, body, and mind ayatanas have no self-nature?

– Subhuti! It is because the self-natures of the eye ayatana, ear, nose, tongue, body, and mind ayatanas are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the form ayatana, sound, odor, taste, touch, and mental-object ayatanas have no self-nature?

– Subhuti! It is because the self-natures of the form ayatana, sound, odor, taste, touch, and mental-object ayatanas are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the eye dhatu, ear, nose, tongue, body, and mind dhatus have no self-nature?

– Subhuti! It is because the self-natures of the eye dhatu, ear, nose, tongue, body, and mind dhatus are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the form dhatu, sound, odor, taste, touch, and mental-object dhatus have no self-nature?

– Subhuti! It is because the self-natures of the form dhatu, sound, odor, taste, touch, and mental-object dhatus are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the eye-consciousness dhatu, ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no self-nature?

– Subhuti! It is because the self-natures of the eye-consciousness dhatu, ear-, nose-, tongue-, body-, and mind-consciousness dhatus are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do eye-contact, ear-, nose-, tongue-, body-, and mind-contact have no self-nature?

– Subhuti! It is because the self-natures of eye-contact, ear-, nose-, tongue-, body-, and mind-contact are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the feelings arising in dependence upon eye-contact, and the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, have no self-nature?

– Subhuti! It is because the self-natures of the feelings arising in dependence upon eye-contact, and the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the earth, water, fire, wind, space, and consciousness dhatus have no self-nature?

– Subhuti! It is because the self-natures of the earth, water, fire, wind, space, and consciousness dhatus are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress have no self-nature?

– Subhuti! It is because the self-natures of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do internal dharmas and external dharmas have no self-nature?

– Subhuti! It is because the self-natures of internal dharmas and external dharmas are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the four dhyanas, the four immeasurables, and the four formless attainments have no self-nature?

– Subhuti! It is because the self-natures of the four dhyanas, the four immeasurables, and the four formless attainments are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path have no self-nature?

– Subhuti! It is because the self-natures of the four foundations of mindfulness through the eight factors of the Noble Path are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness have no self-nature?

– Subhuti! It is because the self-natures of the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities have no self-nature?

– Subhuti! It is because the self-natures of the eight liberations through the ten totalities are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the perfection of giving, the perfection of pure morality, the perfection of patience, the perfection of diligence, the perfection of dhyana, and the perfection of prajnaparamita have no self-nature?

– Subhuti! It is because the self-natures of the perfection of giving through the perfection of prajnaparamita are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-nature have no self-nature?

– Subhuti! It is because the self-natures of the emptiness of internal dharmas through the emptiness of the self-nature of non-nature are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path have no self-nature?

– Subhuti! It is because the self-natures of the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path are not conjoined. If the self-nature of any dharma is not conjoined, then that dharma takes non-nature as its nature.

– Blessed One! For what reason do all samadhi gateways and all dharani gateways have no self-nature?

– Subhuti! Because all samadhi gateways and all dharani gateways are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha have no intrinsic nature?

– Subhuti! Because the ten powers of a Buddha through to the eighteen distinctive qualities of a Buddha are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do great loving-kindness, great compassion, great sympathetic joy, and great equanimity have no intrinsic nature?

– Subhuti! Because great loving-kindness, great compassion, great sympathetic joy, and great equanimity are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the quality of never forgetting and the nature of constant equanimity have no intrinsic nature?

– Subhuti! Because the quality of never forgetting and the nature of constant equanimity are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the knowledge of all phenomena and the knowledge of all aspects of the path have no intrinsic nature?

– Subhuti! Because the knowledge of all phenomena and the knowledge of all aspects of the path are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the first, second, third, fourth, and fifth kinds of eye have no intrinsic nature?

– Subhuti! Because the first, second, third, fourth, and fifth kinds of eye are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the first, second, third, fourth, fifth, and sixth superknowledges have no intrinsic nature?

– Subhuti! Because the first, second, third, fourth, fifth, and sixth superknowledges are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

– Blessed One! For what reason do the conditioned realm and the unconditioned realm have no intrinsic nature?

– Subhuti! Because the conditioned realm and the unconditioned realm are intrinsically devoid of conjunction. Whatever dharma is intrinsically devoid of conjunction has non-nature as its nature.

Subhuti! For this reason, great bodhisattvas should know that all dharmas have non-nature as their intrinsic nature.

Fascicle 364

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