大般若波羅蜜多經

04

At that time, the Venerable Subhuti said:

“Blessed One! When a great bodhisattva practices prajnaparamita and contemplates all dharmas, the great bodhisattva neither apprehends, grasps, abides in, nor clings to form, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to feeling, perception, formations, or consciousness, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive form through consciousness.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the eye ayatana, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the ear, nose, tongue, body, or mind ayatana, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the eye ayatana through the mind ayatana.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the form ayatana, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the sound, odor, taste, tangible-object, or mental-object ayatana, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the form ayatana through the mental-object ayatana.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the eye dhatu, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the ear, nose, tongue, body, or mind dhatu, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the eye dhatu through the mind dhatu.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the form dhatu, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the sound, odor, taste, tangible-object, or mental-object dhatu, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the form dhatu through the mental-object dhatu.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the eye-consciousness dhatu, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the eye-consciousness dhatu through the mind-consciousness dhatu.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to eye-contact, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to ear-, nose-, tongue-, body-, or mind-contact, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive eye-contact through mind-contact.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to feelings arising with eye-contact as their condition, nor establishes them as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive feelings arising with eye-contact as their condition through feelings arising with mind-contact as their condition.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the paramita of generosity, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the paramitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the paramita of generosity through prajnaparamita.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the emptiness of the internal, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence,

nor establishes them as a self.

Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the emptiness of the internal through the emptiness of the intrinsic nature of nonexistence.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to the four establishments of mindfulness, nor establishes them as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the four establishments of mindfulness through the eightfold noble path.

“Thus, up to and including the ten powers of a Buddha, the bodhisattva neither apprehends, grasps, abides in, nor clings to them, nor establishes them as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the ten powers of a Buddha through the eighteen unique qualities of a Buddha.

“The bodhisattva neither apprehends, grasps, abides in, nor clings to any gateway of samadhi, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to any gateway of dharani, nor establishes it as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive any gateway of samadhi or any gateway of dharani.

“Up to and including the knowledge of all things, the bodhisattva neither apprehends, grasps, abides in, nor clings to it, nor establishes it as a self. The bodhisattva neither apprehends, grasps, abides in, nor clings to the knowledge of the aspects of the path or the knowledge of all aspects, nor establishes them as a self. Why is this? Blessed One! It is because at that very time, this great bodhisattva does not perceive the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.”

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive form, nor do they perceive feeling, perception, formations, or consciousness. Why?

Because the nature of form and so forth is empty, without arising or ceasing. They do not perceive the eye ayatana, nor do they perceive the ear, nose, tongue, body, or mind ayatana. Why?

Because the nature of the eye ayatana and so forth is empty, without arising or ceasing. They do not perceive the form ayatana, nor do they perceive the sound, odor, taste, touch, or dharma ayatana. Why?

Because the nature of the form ayatana and so forth is empty, without arising or ceasing. They do not perceive the eye dhatu, nor do they perceive the ear, nose, tongue, body, or mind dhatu. Why?

Because the nature of the eye dhatu and so forth is empty, without arising or ceasing. They do not perceive the form dhatu, nor do they perceive the sound, odor, taste, touch, or dharma dhatu. Why?

Because the nature of the form dhatu and so forth is empty, without arising or ceasing. They do not perceive the eye-consciousness dhatu, nor do they perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. Why?

Because the nature of the eye-consciousness dhatu and so forth is empty, without arising or ceasing. They do not perceive eye-contact, nor do they perceive ear-, nose-, tongue-, body-, or mind-contact. Why?

Because the nature of eye-contact and so forth is empty, without arising or ceasing. They do not perceive the feelings that arise conditioned by eye-contact, nor do they perceive the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact. Why?

Because the nature of the feelings that arise conditioned by eye-contact and so forth is empty, without arising or ceasing. They do not perceive the perfection of giving, nor do they perceive the perfections of pure morality, patient acceptance, diligence, meditation, or prajnaparamita. Why?

Because the nature of the perfection of giving and so forth is empty, without arising or ceasing. They do not perceive inner emptiness, nor do they perceive outer emptiness, up to the emptiness of the absence of intrinsic nature. Why?

Because the nature of inner emptiness and so forth is empty, without arising or ceasing. They do not perceive the four foundations of mindfulness, nor do they perceive the four right efforts, up to the Noble Eightfold Path. Why?

Because the nature of the four foundations of mindfulness and so forth is empty, without arising or ceasing. Thus, up to and including the Buddha’s ten powers, they do not perceive them; nor do they perceive the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha. Why?

Because the nature of the Buddha’s ten powers and so forth is empty, without arising or ceasing. They do not perceive any gateway of samadhi, nor do they perceive any gateway of dharani. Why?

Because the nature of all gateways of samadhi and so forth is empty, without arising or ceasing. They do not perceive the Dharma-dhatu, nor do they perceive suchness, the limit of reality, the inconceivable realm, the realm of peace and security, and so forth. Why?

Because the nature of the Dharma-dhatu and so forth is empty, without arising or ceasing. They do not perceive any practice of great bodhisattvas, nor do they perceive the unsurpassed, complete, perfect enlightenment of the Buddhas. Why?

Because the nature of all practices of great bodhisattvas and so forth is empty, without arising or ceasing. They do not perceive the knowledge of all things; nor do they perceive the knowledge of the aspects of the path or the knowledge of all aspects. Why?

Because the nature of the knowledge of all things and so forth is empty, without arising or ceasing.

Blessed One! Form that neither arises nor ceases is precisely not form; feeling, perception, formations, and consciousness that neither arise nor cease are likewise not feeling, perception, formations, and consciousness. Why? Because form and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, form that neither arises nor ceases is precisely not form; feeling, perception, formations, and consciousness that neither arise nor cease are likewise not feeling, perception, formations, and consciousness.

Blessed One! The eye ayatana that neither arises nor ceases is precisely not the eye ayatana; the ear, nose, tongue, body, and mind ayatanas that neither arise nor cease are likewise not the ear, nose, tongue, body, and mind ayatanas. Why? Because the eye ayatana and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, the eye ayatana that neither arises nor ceases is precisely not the eye ayatana; the ear, nose, tongue, body, and mind ayatanas that neither arise nor cease are likewise not the ear, nose, tongue, body, and mind ayatanas.

Blessed One! The form ayatana that neither arises nor ceases is precisely not the form ayatana; the sound, odor, taste, touch, and dharma ayatanas that neither arise nor cease are likewise not the sound, odor, taste, touch, and dharma ayatanas. Why? Because the form ayatana and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, the form ayatana that neither arises nor ceases is precisely not the form ayatana; the sound, odor, taste, touch, and dharma ayatanas that neither arise nor cease are likewise not the sound, odor, taste, touch, and dharma ayatanas.

Blessed One! The eye dhatu that neither arises nor ceases is precisely not the eye dhatu; the ear, nose, tongue, body, and mind dhatus that neither arise nor cease are likewise not the ear, nose, tongue, body, and mind dhatus. Why? Because the eye dhatu and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, the eye dhatu that neither arises nor ceases is precisely not the eye dhatu; the ear, nose, tongue, body, and mind dhatus that neither arise nor cease are likewise not the ear, nose, tongue, body, and mind dhatus.

Blessed One! The form dhatu that neither arises nor ceases is precisely not the form dhatu; the sound, odor, taste, touch, and dharma dhatus that neither arise nor cease are likewise not the sound, odor, taste, touch, and dharma dhatus. Why? Because the form dhatu and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, the form dhatu that neither arises nor ceases is precisely not the form dhatu; the sound, odor, taste, touch, and dharma dhatus that neither arise nor cease are likewise not the sound, odor, taste, touch, and dharma dhatus.

Blessed One! The eye-consciousness dhatu that neither arises nor ceases is precisely not the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus that neither arise nor cease are likewise not the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Why?

Because the eye-consciousness dhatu and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different.

Therefore, the eye-consciousness dhatu that neither arises nor ceases is precisely not the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus that neither arise nor cease are likewise not the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Blessed One! Eye-contact that neither arises nor ceases is precisely not eye-contact; ear-, nose-, tongue-, body-, and mind-contact that neither arise nor cease are likewise not ear-, nose-, tongue-, body-, and mind-contact. Why? Because eye-contact and so forth and non-arising and non-ceasing are not two and are not divided into two places. Why? Because dharmas that neither arise nor cease are neither one, nor two, nor many, nor different. Therefore, eye-contact that neither arises nor ceases is precisely not eye-contact; ear-, nose-, tongue-, body-, and mind-contact that neither arise nor cease are likewise not ear-, nose-, tongue-, body-, and mind-contact.

Blessed One! The feelings that arise conditioned by eye-contact are neither arisen nor ceased, and thus are not the feelings that arise conditioned by eye-contact; the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact are neither arisen nor ceased, and likewise are not the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact. Why?

Because the feelings that arise conditioned by eye-contact and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the feelings that arise conditioned by eye-contact are neither arisen nor ceased, and thus are not the feelings that arise conditioned by eye-contact; the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact are neither arisen nor ceased, and likewise are not the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact.

Blessed One! The perfection of generosity is neither arisen nor ceased, and thus is not the perfection of generosity; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are neither arisen nor ceased, and likewise are not the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita. Why?

Because the perfection of generosity and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the perfection of generosity is neither arisen nor ceased, and thus is not the perfection of generosity; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are neither arisen nor ceased, and likewise are not the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita.

Blessed One! Internal emptiness is neither arisen nor ceased, and thus is not internal emptiness; external emptiness, up to the emptiness of the self-nature of non-nature, is neither arisen nor ceased, and likewise is not external emptiness, up to the emptiness of the self-nature of non-nature. Why?

Because internal emptiness and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, internal emptiness is neither arisen nor ceased, and thus is not internal emptiness; external emptiness, up to the emptiness of the self-nature of non-nature, is neither arisen nor ceased, and likewise is not external emptiness, up to the emptiness of the self-nature of non-nature.

Blessed One! The four foundations of mindfulness are neither arisen nor ceased, and thus are not the four foundations of mindfulness; the four right efforts, up to the Noble Eightfold Path, are neither arisen nor ceased, and likewise are not the four right efforts, up to the Noble Eightfold Path. Why?

Because the four foundations of mindfulness and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the four foundations of mindfulness are neither arisen nor ceased, and thus are not the four foundations of mindfulness; the four right efforts, up to the Noble Eightfold Path, are neither arisen nor ceased, and likewise are not the four right efforts, up to the Noble Eightfold Path.

Blessed One! Thus, up to the ten powers of a Buddha, they are neither arisen nor ceased, and thus are not the ten powers of a Buddha; the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha, are neither arisen nor ceased, and likewise are not the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha. Why?

Because the ten powers of a Buddha and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the ten powers of a Buddha are neither arisen nor ceased, and thus are not the ten powers of a Buddha; the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha, are neither arisen nor ceased, and likewise are not the four fearlessnesses, up to the eighteen distinctive qualities of a Buddha.

Blessed One! All gateways of samadhi are neither arisen nor ceased, and thus are not all gateways of samadhi; all gateways of dharani are neither arisen nor ceased, and likewise are not all gateways of dharani. Why? Because all gateways of samadhi and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different. Therefore, all gateways of samadhi are neither arisen nor ceased, and thus are not all gateways of samadhi; all gateways of dharani are neither arisen nor ceased, and likewise are not all gateways of dharani.

Blessed One! The Dharma realm is neither arisen nor ceased, and thus is not the Dharma realm; suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth are neither arisen nor ceased, and likewise are not suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth. Why?

Because the Dharma realm and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the Dharma realm is neither arisen nor ceased, and thus is not the Dharma realm; suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth are neither arisen nor ceased, and likewise are not suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth.

Blessed One! All the practices of great bodhisattvas are neither arisen nor ceased, and thus are not all the practices of great bodhisattvas. The fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas is neither arisen nor ceased, and likewise is not the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas.

Why? Because all the practices of great bodhisattvas and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why?

Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different. Therefore, all the practices of great bodhisattvas are neither arisen nor ceased, and thus are not all the practices of great bodhisattvas. The fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas is neither arisen nor ceased, and likewise is not the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas.

Blessed One! The knowledge of all things is neither arisen nor ceased, and thus is not the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects are neither arisen nor ceased, and likewise are not the knowledge of the aspects of the paths and the knowledge of all aspects. Why?

Because the knowledge of all things and so forth, and non-arising and non-cessation, are not two and are not divided into two. Why? Because a dharma that neither arises nor ceases is neither one, nor two, nor many, nor different.

Therefore, the knowledge of all things is neither arisen nor ceased, and thus is not the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects are neither arisen nor ceased, and likewise are not the knowledge of the aspects of the paths and the knowledge of all aspects.

Blessed One! The nonduality of form is precisely not form; the nonduality of feeling, perception, formations, and consciousness is likewise not feeling, perception, formations, or consciousness. The nonduality of the eye ayatana is precisely not the eye ayatana; the nonduality of the ear, nose, tongue, body, and mind ayatanas is likewise not the ear, nose, tongue, body, or mind ayatana.

The nonduality of the form ayatana is precisely not the form ayatana; the nonduality of the sound, odor, taste, tangible object, and dharma ayatanas is likewise not the sound, odor, taste, tangible object, or dharma ayatana. The nonduality of the eye dhatu is precisely not the eye dhatu; the nonduality of the ear, nose, tongue, body, and mind dhatus is likewise not the ear, nose, tongue, body, or mind dhatu. The nonduality of the form dhatu is precisely not the form dhatu; the nonduality of the sound, odor, taste, tangible object, and dharma dhatus is likewise not the sound, odor, taste, tangible object, or dharma dhatu.

The nonduality of the eye-consciousness dhatu is precisely not the eye-consciousness dhatu; the nonduality of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is likewise not the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. The nonduality of eye-contact is precisely not eye-contact; the nonduality of ear-, nose-, tongue-, body-, and mind-contact is likewise not ear-, nose-, tongue-, body-, or mind-contact.

The nonduality of the feelings arising with eye-contact as condition is precisely not the feelings arising with eye-contact as condition; the nonduality of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is likewise not the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition. The nonduality of the perfection of generosity is precisely not the perfection of generosity; the nonduality of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita is likewise not the perfection of pure morality, patient endurance, diligence, meditation, or prajnaparamita.

The nonduality of inner emptiness is precisely not inner emptiness; the nonduality of outer emptiness through the emptiness of non-nature as intrinsic nature is likewise not outer emptiness through the emptiness of non-nature as intrinsic nature. The nonduality of the four establishments of mindfulness is precisely not the four establishments of mindfulness; the nonduality of the four right efforts through the Noble Eightfold Path is likewise not the four right efforts through the Noble Eightfold Path.

Thus, up to the nonduality of the Buddha’s ten powers is precisely not the Buddha’s ten powers; the nonduality of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not the four fearlessnesses through the eighteen unique qualities of a Buddha. The nonduality of all samadhi gateways is precisely not all samadhi gateways; the nonduality of all dharani gateways is likewise not all dharani gateways.

The nonduality of the dharma-dhatu is precisely not the dharma-dhatu; the nonduality of suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth is likewise not suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth. The nonduality of all practices of great bodhisattvas is precisely not all practices of great bodhisattvas. The nonduality of the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas is precisely not the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas.

The nonduality of the knowledge of all things is precisely not the knowledge of all things; the nonduality of the knowledge of the aspects of the paths and the knowledge of all aspects is likewise not the knowledge of the aspects of the paths or the knowledge of all aspects.

Blessed One! Form is included among the dharmas of nonduality; feeling, perception, formations, and consciousness are included among the dharmas of nonduality. The eye ayatana is included among the dharmas of nonduality; the ear, nose, tongue, body, and mind ayatanas are included among the dharmas of nonduality.

The form ayatana is included among the dharmas of nonduality; the sound, odor, taste, tangible object, and dharma ayatanas are included among the dharmas of nonduality. The eye dhatu is included among the dharmas of nonduality; the ear, nose, tongue, body, and mind dhatus are included among the dharmas of nonduality. The form dhatu is included among the dharmas of nonduality; the sound, odor, taste, tangible object, and dharma dhatus are included among the dharmas of nonduality.

The eye-consciousness dhatu is included among the dharmas of nonduality; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are included among the dharmas of nonduality. Eye-contact is included among the dharmas of nonduality; ear-, nose-, tongue-, body-, and mind-contact are included among the dharmas of nonduality. The feelings arising with eye-contact as condition are included among the dharmas of nonduality; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are included among the dharmas of nonduality.

The perfection of generosity is included among the dharmas of nonduality; the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita are included among the dharmas of nonduality. Inner emptiness is included among the dharmas of nonduality; outer emptiness through the emptiness of non-nature as intrinsic nature is included among the dharmas of nonduality. The four establishments of mindfulness are included among the dharmas of nonduality; the four right efforts through the Noble Eightfold Path are included among the dharmas of nonduality.

Thus, up to the Buddha’s ten powers are included among the dharmas of nonduality; the four fearlessnesses through the eighteen unique qualities of a Buddha are included among the dharmas of nonduality. All samadhi gateways are included among the dharmas of nonduality; all dharani gateways are included among the dharmas of nonduality. The dharma-dhatu is included among the dharmas of nonduality; suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth are included among the dharmas of nonduality.

All practices of great bodhisattvas are included among the dharmas of nonduality. The fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas is included among the dharmas of nonduality. The knowledge of all things is included among the dharmas of nonduality; the knowledge of the aspects of the paths and the knowledge of all aspects are included among the dharmas of nonduality.

XXIV. CHAPTER ON SECLUSION

01

At that time, the Venerable Sariputra asked Subhuti:

“As the Venerable One has said: When great bodhisattvas practice prajnaparamita, they contemplate all dharmas. What are great bodhisattvas? What is prajnaparamita? What does it mean to contemplate all dharmas?”

The Venerable Subhuti then said:

“Regarding the Venerable One’s question, ‘What are great bodhisattvas?’

Sariputra! Because they diligently seek the fruit of unsurpassed, complete, perfect enlightenment in order to bring benefit and happiness to sentient beings, they are called bodhisattvas; because they fully understand things as they truly are and are able to know comprehensively the characteristics of all dharmas without attachment, they are also called mahasattvas.”

Sariputra then asked Subhuti again:

“How are great bodhisattvas able to know comprehensively the characteristics of all dharmas without attachment?”

Subhuti replied:

– Shariputra! The great bodhisattvas know in accordance with reality the characteristics of all forms, yet do not cling to them; they know in accordance with reality the characteristics of all feelings, perceptions, formations, and consciousnesses, yet do not cling to them. They know in accordance with reality the characteristics of all eye ayatanas, yet do not cling to them; they know in accordance with reality the characteristics of all ear, nose, tongue, body, and mind ayatanas, yet do not cling to them. They know in accordance with reality the characteristics of all form ayatanas, yet do not cling to them; they know in accordance with reality the characteristics of all sound, odor, taste, touch, and dharma ayatanas, yet do not cling to them. They know in accordance with reality the characteristics of all eye dhatus, yet do not cling to them; they know in accordance with reality the characteristics of all ear, nose, tongue, body, and mind dhatus, yet do not cling to them. They know in accordance with reality the characteristics of all form dhatus, yet do not cling to them; they know in accordance with reality the characteristics of all sound, odor, taste, touch, and dharma dhatus, yet do not cling to them. They know in accordance with reality the characteristics of all eye-consciousness dhatus, yet do not cling to them; they know in accordance with reality the characteristics of all ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, yet do not cling to them. They know in accordance with reality the characteristics of all eye-contact, yet do not cling to it; they know in accordance with reality the characteristics of all ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, yet do not cling to them. They know in accordance with reality the characteristics of all feelings arising with eye-contact as condition, yet do not cling to them; they know in accordance with reality the characteristics of all feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as condition, yet do not cling to them. They know in accordance with reality the characteristics of the entire perfection of generosity, yet do not cling to it; they know in accordance with reality the characteristics of the entire perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita, yet do not cling to them. They know in accordance with reality the characteristics of the entire emptiness of internal phenomena, yet do not cling to it; they know in accordance with reality the characteristics of the entire emptiness of external phenomena through the emptiness of the absence of an intrinsic nature, yet do not cling to them. They know in accordance with reality the characteristics of all four foundations of mindfulness, yet do not cling to them; they know in accordance with reality the characteristics of all four right efforts through the Noble Eightfold Path, yet do not cling to them. Thus, up to and including: They know in accordance with reality the characteristics of all ten powers of a Buddha, yet do not cling to them; they know in accordance with reality the characteristics of all four fearlessnesses through the eighteen unique qualities of a Buddha, yet do not cling to them. They know in accordance with reality the characteristics of all samadhi gateways, yet do not cling to them; they know in accordance with reality the characteristics of all dharani gateways, yet do not cling to them. They know in accordance with reality the characteristics of the entire dharma-dhatu, yet do not cling to it; they know in accordance with reality the characteristics of all suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth, yet do not cling to them. Up to and including: They know in accordance with reality the characteristics of all knowledge of all things, yet do not cling to it; they know in accordance with reality the characteristics of all knowledge of the aspects of the paths and knowledge of all aspects, yet do not cling to them.

At that time, Shariputra asked Subhuti:

– What other designations are there for the characteristics of all phenomena?

Subhuti replied:

– Shariputra! When, from the distinguishing characteristics manifested by conditioned formations in this manner, phenomena are known as form, sound, odor, taste, touch, or dharma; as internal or external; as contaminated or uncontaminated; as conditioned or unconditioned—these designations are the characteristics of all phenomena.

Furthermore, Shariputra! The Venerable One asked:

– What is prajnaparamita?

– Shariputra! There is a supreme and subtle wisdom that remains far removed from those phenomena from which one must remain far removed; therefore, it is called prajnaparamita.

Shariputra asked:

– From which phenomena can this wisdom remain far removed?

Subhuti replied:

– This wisdom can remain far removed from the skandhas, the ayatanas, the dhatus, afflictive views, the six realms of existence, and so forth; therefore, it is called prajnaparamita.

– Furthermore, Shariputra! There is a supreme and subtle wisdom that journeys to the far shore; therefore, it is called prajnaparamita.

Shariputra asked:

– To which phenomena can this wisdom journey afar?

Subhuti replied:

– This wisdom can journey afar to the perfection of generosity through prajnaparamita; therefore, it is called prajnaparamita. This wisdom can journey afar to the emptiness of internal phenomena through the emptiness of the absence of an intrinsic nature; therefore, it is called prajnaparamita. This wisdom can journey afar to the four foundations of mindfulness through the Noble Eightfold Path; therefore, it is called prajnaparamita. Thus, up to and including, this wisdom can journey afar to the ten powers of a Buddha through the eighteen unique qualities of a Buddha; therefore, it is called prajnaparamita. Up to and including, this wisdom can journey afar to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; therefore, it is called prajnaparamita.

Shariputra! For this reason, it is called prajnaparamita.

Furthermore, Shariputra! The Venerable One asked: What is meant by contemplating all phenomena?

O Sariputra! When great bodhisattvas practice prajnaparamita, they contemplate form through consciousness as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. They contemplate the eye ayatana through the mind ayatana as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate the form ayatana through the dharma ayatana as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. They contemplate the eye dhatu through the mind dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate the form dhatu through the dharma dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. They contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate eye-contact through mind-contact as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. They contemplate the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate the paramita of generosity through prajnaparamita as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. They contemplate inner emptiness through the emptiness of the absence of intrinsic nature as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate the four establishments of mindfulness through the eightfold noble path as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. Thus, up to and including, they contemplate the ten powers of a Buddha through the eighteen unique qualities of a Buddha as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

They contemplate all gateways of samadhi and all gateways of dharani as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached. Thus, up to and including, they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor non-empty, neither marked nor unmarked, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached.

O Sariputra! This is called the contemplation of all dharmas.

O Sariputra! When great bodhisattvas practice prajnaparamita, they should contemplate all dharmas in this way.

At that time, the Venerable Sariputra asked Subhuti:

“Venerable sir! For what reason is it said thus: Form that neither arises nor ceases is precisely not form; feeling, perception, formations, and consciousness that neither arise nor cease are likewise not feeling, perception, formations, and consciousness? Thus, up to and including, the knowledge of all things that neither arises nor ceases is precisely not the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects that neither arise nor cease are likewise not the knowledge of the aspects of the paths and the knowledge of all aspects?”

Subhuti replied:

– Śāriputra! Form and the nature of form are empty; feeling, perception, formations, consciousness, and the nature of feeling, perception, formations, and consciousness are empty. Within this emptiness there is neither arising nor cessation, nor is there form through consciousness. Therefore, it is said: Form that neither arises nor ceases is precisely not form; feeling, perception, formations, and consciousness that neither arise nor cease are likewise not feeling, perception, formations, and consciousness.

Śāriputra! Thus, up to and including all-knowledge and the nature of all-knowledge are empty; knowledge of path-aspects, knowledge of all aspects, and the nature of knowledge of path-aspects and knowledge of all aspects are empty. Within this emptiness there is neither arising nor cessation, nor is there all-knowledge, knowledge of path-aspects, or knowledge of all aspects. Therefore, it is said: All-knowledge that neither arises nor ceases is precisely not all-knowledge; knowledge of path-aspects and knowledge of all aspects that neither arise nor cease are likewise not knowledge of path-aspects and knowledge of all aspects.

At that time, the Venerable Śāriputra asked Subhūti:

– Venerable Sir! For what reason is it said thus: The nonduality of form is precisely not form; the nonduality of feeling, perception, formations, and consciousness is likewise not feeling, perception, formations, and consciousness? Thus, up to and including the nonduality of all-knowledge is precisely not all-knowledge; the nonduality of knowledge of path-aspects and knowledge of all aspects is likewise not knowledge of path-aspects and knowledge of all aspects?

Subhūti replied:

– Śāriputra! Whether form or nonduality; whether feeling, perception, formations, and consciousness or nonduality—all these are neither conjoined nor unconjoined, neither material, visible, nor resistant; they have the single characteristic called signlessness. Therefore, it is said: The nonduality of form is precisely not form; the nonduality of feeling, perception, formations, and consciousness is likewise not feeling, perception, formations, and consciousness.

Śāriputra! Thus, up to and including whether all-knowledge or nonduality; whether knowledge of path-aspects and knowledge of all aspects or nonduality—all these are neither conjoined nor unconjoined, neither material, visible, nor resistant; they have the single characteristic called signlessness. Therefore, it is said: The nonduality of all-knowledge is precisely not all-knowledge; the nonduality of knowledge of path-aspects and knowledge of all aspects is likewise not knowledge of path-aspects and knowledge of all aspects.

At that time, the Venerable Śāriputra asked Subhūti:

– Venerable Sir! For what reason is it said thus: Form is included within the category of nondual dharmas; feeling, perception, formations, and consciousness are included within the category of nondual dharmas? Thus, up to and including all-knowledge is included within the category of nondual dharmas; knowledge of path-aspects and knowledge of all aspects are included within the category of nondual dharmas?

Subhūti replied:

– Śāriputra! Form is not different from non-arising and non-cessation; non-arising and non-cessation are not different from form. Form is precisely non-arising and non-cessation; non-arising and non-cessation are precisely form. Feeling, perception, formations, and consciousness are not different from non-arising and non-cessation; non-arising and non-cessation are not different from feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness are precisely non-arising and non-cessation; non-arising and non-cessation are precisely feeling, perception, formations, and consciousness. Therefore, it is said: Form is included within the category of nondual dharmas; feeling, perception, formations, and consciousness are included within the category of nondual dharmas.

Śāriputra! Thus, up to and including all-knowledge is not different from non-arising and non-cessation; non-arising and non-cessation are not different from all-knowledge. All-knowledge is precisely non-arising and non-cessation; non-arising and non-cessation are precisely all-knowledge.

Knowledge of path-aspects and knowledge of all aspects are not different from non-arising and non-cessation; non-arising and non-cessation are not different from knowledge of path-aspects and knowledge of all aspects. Knowledge of path-aspects and knowledge of all aspects are precisely non-arising and non-cessation; non-arising and non-cessation are precisely knowledge of path-aspects and knowledge of all aspects. Therefore, it is said: All-knowledge is included within the category of nondual dharmas; knowledge of path-aspects and knowledge of all aspects are included within the category of nondual dharmas.

At that time, the Venerable Subhūti addressed the Buddha:

– Blessed One! Whenever a great bodhisattva, while practicing prajnaparamita, contemplates all dharmas, at that time the great bodhisattva sees that the self is non-arising and ultimately pure, up to and including seeing that the seer is non-arising and ultimately pure. The bodhisattva sees that form is non-arising and ultimately pure, up to and including seeing that consciousness is non-arising and ultimately pure. The bodhisattva sees that the eye ayatana is non-arising and ultimately pure, up to and including seeing that the mind ayatana is non-arising and ultimately pure. The bodhisattva sees that the form ayatana is non-arising and ultimately pure, up to and including seeing that the dharma ayatana is non-arising and ultimately pure. The bodhisattva sees that the eye dhatu is non-arising and ultimately pure, up to and including seeing that the mind dhatu is non-arising and ultimately pure. The bodhisattva sees that the form dhatu is non-arising and ultimately pure, up to and including seeing that the dharma dhatu is non-arising and ultimately pure. The bodhisattva sees that the eye-consciousness dhatu is non-arising and ultimately pure, up to and including seeing that the mind-consciousness dhatu is non-arising and ultimately pure. The bodhisattva sees that eye-contact is non-arising and ultimately pure, up to and including seeing that mind-contact is non-arising and ultimately pure. The bodhisattva sees that the feelings arising with eye-contact as their condition are non-arising and ultimately pure, up to and including seeing that the feelings arising with mind-contact as their condition are non-arising and ultimately pure. The bodhisattva sees that the perfection of generosity is non-arising and ultimately pure, up to and including seeing that prajnaparamita is non-arising and ultimately pure. The bodhisattva sees that the emptiness of internal dharmas is non-arising and ultimately pure, up to and including seeing that the emptiness of the self-nature of non-nature is non-arising and ultimately pure. The bodhisattva sees that the four foundations of mindfulness are non-arising and ultimately pure, up to and including seeing that the Noble Eightfold Path is non-arising and ultimately pure. Thus, up to and including seeing that the Buddha’s ten powers are non-arising and ultimately pure, up to and including seeing that the eighteen distinctive qualities of a Buddha are non-arising and ultimately pure. The bodhisattva sees that all gateways of samadhi are non-arising and ultimately pure and sees that all gateways of dharani are non-arising and ultimately pure. Thus, up to and including seeing that all-knowledge is non-arising and ultimately pure; and seeing that knowledge of path-aspects and knowledge of all aspects are non-arising and ultimately pure. The bodhisattva sees that the dharmas of ordinary beings are non-arising and ultimately pure, and sees that ordinary beings are non-arising and ultimately pure. The bodhisattva sees that the dharmas of stream-enterers are non-arising and ultimately pure, and sees that stream-enterers are non-arising and ultimately pure. The bodhisattva sees that the dharmas of once-returners are non-arising and ultimately pure, and sees that once-returners are non-arising and ultimately pure. The bodhisattva sees that the dharmas of non-returners are non-arising and ultimately pure, and sees that non-returners are non-arising and ultimately pure. The bodhisattva sees that the dharmas of arhats are non-arising and ultimately pure, and sees that arhats are non-arising and ultimately pure. The bodhisattva sees that the dharmas of pratyekabuddhas are non-arising and ultimately pure, and sees that pratyekabuddhas are non-arising and ultimately pure. The bodhisattva sees that all bodhisattva dharmas are non-arising and ultimately pure, and sees that all bodhisattvas are non-arising and ultimately pure. The bodhisattva sees that the dharmas of all Buddhas are non-arising and ultimately pure, and sees that all Buddhas are non-arising and ultimately pure. The bodhisattva sees that the dharmas of all sentient beings are non-arising and ultimately pure, and sees that all sentient beings are non-arising and ultimately pure.

Volume 423

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