大般若波羅蜜多經

02

Furthermore, Subhuti! The profound prajnaparamita does not reveal form; it does not reveal feeling, perception, formations, or consciousness. It does not reveal the eye ayatana; it does not reveal the ear, nose, tongue, body, or mind ayatana.

It does not reveal the form ayatana; it does not reveal the sound, odor, taste, touch, or dharma ayatana. It does not reveal the eye dhatu; it does not reveal the ear, nose, tongue, body, or mind dhatu. It does not reveal the form dhatu; it does not reveal the sound, odor, taste, touch, or dharma dhatu.

It does not reveal the eye-consciousness dhatu; it does not reveal the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. It does not reveal eye-contact; it does not reveal ear-, nose-, tongue-, body-, or mind-contact. It does not reveal the feelings arising in dependence upon eye-contact; it does not reveal the feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact.

It does not reveal the earth dhatu; it does not reveal the water, fire, wind, space, or consciousness dhatu. It does not reveal ignorance; it does not reveal formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death. It does not reveal the perfection of generosity; it does not reveal the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita.

It does not reveal inner emptiness (the emptiness of internal dharmas); it does not reveal outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness (‘final’ emptiness), boundless emptiness, emptiness of the undispersed, emptiness of intrinsic nature (‘natural nature’), emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence (‘that which does not exist’), emptiness of self-nature, or emptiness of the self-nature of nonexistence (‘the self-nature of that which does not exist’).

It does not reveal suchness; it does not reveal the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding of Dharma, the ultimate reality, the realm of empty space, or the inconceivable realm. It does not reveal the Noble Truth of suffering; it does not reveal the Noble Truths of its origin, cessation, or the path.

It does not reveal the four meditative absorptions; it does not reveal the four immeasurables or the four formless attainments. It does not reveal the eight liberations; it does not reveal the eight spheres of mastery, the nine successive attainments, or the ten totalities. It does not reveal the four establishments of mindfulness.

It does not reveal the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. It does not reveal the liberation gateway of emptiness; it does not reveal the liberation gateways of signlessness or wishlessness. It does not reveal the Ground of Pure Contemplation; it does not reveal the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Attenuated Ground, the Ground Free from Desire, the Ground of Having Completed the Task, the Pratyekabuddha Ground, the Bodhisattva Ground, or the Tathagata Ground.

It does not reveal the Ground of Great Joy; it does not reveal the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Progressed Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground. It does not reveal the five kinds of eyes; it does not reveal the six superknowledges. It does not reveal the ten powers of a Buddha; it does not reveal the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

It does not reveal the thirty-two marks of a Great Being; it does not reveal the eighty minor characteristics. It does not reveal the dharma of never losing mindfulness; it does not reveal the nature of constant equanimity. It does not reveal the fruit of stream-entry; it does not reveal the fruits of once-returning, non-returning, arhatship, or pratyekabuddha awakening.

It does not reveal all the practices of great bodhisattvas. It does not reveal the unsurpassed, complete awakening of the Buddhas. It does not reveal the turning of the wondrous Dharma wheel.

It does not reveal the deliverance of sentient beings. It does not reveal the purification and adornment of Buddha-fields; it does not reveal the maturation of sentient beings. It does not reveal any dharani gateway.

It does not reveal any samadhi gateway. It does not reveal the knowledge of all things; it does not reveal the knowledge of the aspects of the path or the knowledge of all aspects. Why is this?

Subhuti! Within the profound meaning of prajnaparamita such as this, even profound prajnaparamita itself is nonexistent and unattainable; how much less could form, feeling, perception, formations, and consciousness, through to the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, be attained or revealed?

Furthermore, Subhuti! All sentient beings who act and speak within the three realms and five destinies—whether possessing form or formless, whether possessing perception or without perception, whether neither possessing perception nor without perception, whether in this world or in the immeasurable, innumerable, boundless other worlds throughout the ten directions—may have concentrated minds or distracted minds, wholesome minds, unwholesome minds, or morally indeterminate minds. Relying upon profound prajnaparamita, all Tathagatas, Arhats, Completely Awakened Ones know them as they truly are.

Subhuti! Why is it that, relying upon profound prajnaparamita, the Tathagatas, Arhats, Completely Awakened Ones know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings?

Subhuti! By virtue of the Dharma-nature, all Tathagatas, Arhats, Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings.

At that time, the Venerable Subhuti said:

– Blessed One! How is it that, by virtue of the Dharma-nature, the Tathagatas, Arhats, Completely Awakened Ones rely upon profound prajnaparamita to know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Completely Awakened Ones know the Dharma-nature as it truly is. Within the Dharma-nature, even the Dharma-nature itself is nonexistent and unattainable; how much less could sentient beings with concentrated minds, distracted minds, wholesome minds, unwholesome minds, or morally indeterminate minds be attained?

Subhuti! Thus, by virtue of the Dharma-nature, the Tathagatas, Arhats, Completely Awakened Ones rely upon profound prajnaparamita to know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Completely Awakened Ones are able to know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings.

Subhuti! How is it that the Tathagatas, Arhats, Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings?

Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Completely Awakened Ones, through cessation (insight contemplating impermanence), dispassion, extinction, abandonment, quiescence, and seclusion, know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings.

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

– Blessed One! How is it that the Tathagatas, Arhats, Completely Awakened Ones, relying upon profound prajnaparamita and through cessation, dispassion, extinction, abandonment, quiescence, and seclusion, know as they truly are the concentrated minds, distracted minds, wholesome minds, unwholesome minds, and morally indeterminate minds of sentient beings?

The Buddha said:

– Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are the natures of exhaustion, dispassion, cessation, abandonment, quiescence, and seclusion. Even exhaustion and the rest are nonexistent and cannot be apprehended; how much less could the concentrated minds, distracted minds, wholesome minds, unwholesome minds, or morally indeterminate minds of sentient beings be apprehended.

Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, through exhaustion, dispassion, cessation, abandonment, quiescence, and seclusion, know as they truly are the concentrated minds, distracted minds, and wholesome, unwholesome, or morally indeterminate minds of sentient beings.

Furthermore, Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are sentient beings who have minds with greed and minds free from greed, minds with hatred and minds free from hatred, minds with delusion and minds free from delusion.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, relying on profound prajnaparamita, know as they truly are sentient beings who have minds with greed and minds free from greed, minds with hatred and minds free from hatred, minds with delusion and minds free from delusion?

The Buddha said:

– Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that those sentient beings have minds with greed, yet in true suchness there are neither minds with greed nor minds free from greed. Why? Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds with greed or minds free from greed be apprehended. They also know as it truly is that those sentient beings have minds with hatred, yet in true suchness there are neither minds with hatred nor minds free from hatred. Why? Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds with hatred or minds free from hatred be apprehended. They also know as it truly is that those sentient beings have minds with delusion, yet in true suchness there are neither minds with delusion nor minds free from delusion. Why? Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds with delusion or minds free from delusion be apprehended.

Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones can know as they truly are those sentient beings who have minds with greed, minds with hatred, and minds with delusion.

Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that those sentient beings have minds free from greed, yet in true suchness there are neither minds free from greed nor minds with greed. Why?

Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds free from greed or minds with greed be apprehended. They also know as it truly is that those sentient beings have minds free from hatred, yet in true suchness there are neither minds free from hatred nor minds with hatred. Why?

Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds free from hatred or minds with hatred be apprehended. They also know as it truly is that those sentient beings have minds free from delusion, yet in true suchness there are neither minds free from delusion nor minds with delusion. Why?

Because in true suchness, even mind and mental factors are nonexistent and cannot be apprehended; how much less could minds free from delusion or minds with delusion be apprehended.

Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are those sentient beings who have minds free from greed, minds free from hatred, and minds free from delusion.

Furthermore, Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that those sentient beings who have minds with greed, hatred, and delusion do not have minds without greed, hatred, and delusion, nor do they have minds free from greed, hatred, and delusion. Why? Because these two kinds of mind do not coexist.

Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that those sentient beings who have minds free from greed, hatred, and delusion do not have minds that are not free from greed, hatred, and delusion, nor do they have minds with greed, hatred, and delusion. Why? Because these two kinds of mind do not coexist.

Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are those sentient beings who have minds with greed and minds free from greed, minds with hatred and minds free from hatred, minds with delusion and minds free from delusion.

Furthermore, Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are sentient beings who have expansive minds.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, relying on profound prajnaparamita, know as they truly are those sentient beings who have expansive minds?

The Buddha said:

– Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that the expansive minds of those sentient beings are neither great nor small, neither increasing nor diminishing, neither going nor coming. Why? Because the intrinsic nature of mind is utterly detached from all things; therefore, it is neither great nor small, neither increasing nor diminishing, neither going nor coming. Why? The intrinsic nature of mind is entirely nonexistent and wholly unapprehensible. How, then, could there be greatness or smallness, increase or diminution, going or coming? Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are those sentient beings who have expansive minds.

Furthermore, Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are sentient beings who have expansive minds.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, relying on profound prajnaparamita, know as they truly are those sentient beings who have expansive minds?

The Buddha said:

– Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as it truly is that the expansive minds of those sentient beings are neither great nor small, neither going nor coming, neither arising nor ceasing; neither abiding nor changing, neither defiled nor purified. Why? Because the intrinsic nature of mind is utterly detached from all things, the Buddha does not perceive mind as being great or small, going or coming, arising or ceasing, abiding or changing, defiled or purified. Why? The intrinsic nature of mind is entirely nonexistent and wholly unapprehensible. How, then, could there be greatness or smallness, going or coming, arising or ceasing, abiding or changing, defilement or purification? Subhuti! Thus, relying on profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are those sentient beings who have expansive minds.

Furthermore, Subhuti! Relying on profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones know as they truly are sentient beings who have immeasurable minds.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, relying on profound prajnaparamita, know as they truly are those sentient beings who have immeasurable minds?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, the minds of those sentient beings to be immeasurable, neither measurable nor immeasurable; neither abiding nor non-abiding, neither going nor non-going. Why is this? Because the intrinsic nature of mind is entirely free from all things, the Buddhas do not perceive mind as measurable or immeasurable, abiding or non-abiding, going or non-going. Why is this? Since the nature of mind is immeasurable and has no basis upon which it relies, how could it be said to be measurable or immeasurable, abiding or non-abiding, going or non-going? Since this intrinsic nature of mind has no basis upon which it relies, is also nonexistent, and is utterly unattainable, how could it be measurable? How could it be immeasurable? How could it abide? How could it not abide? How could it go? How could it not go? Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, the minds of those sentient beings to be immeasurable.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that sentient beings have minds that are invisible and non-resistant.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How is it that, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that those sentient beings have minds that are invisible and non-resistant?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that the minds of those sentient beings are invisible and non-resistant, and are entirely devoid of the characteristic of mind. Why is this? Because all the intrinsic characteristics of mind are empty.

Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that those sentient beings have minds that are invisible and non-resistant.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that sentient beings have minds that are without form and cannot be seen.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How is it that, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that those sentient beings have minds that are without form and cannot be seen?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that the minds of those sentient beings are without form and cannot be seen; even the five eyes of the Buddhas cannot see them. Why is this? Because the intrinsic nature of all minds is empty.

Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that those sentient beings have minds that are without form and cannot be seen.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, the minds and mental factors of sentient beings, whether emerging or sinking, contracted or expanded.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How is it that, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, the minds and mental factors of those sentient beings, whether emerging or sinking, contracted or expanded?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as they truly are, that the minds and mental factors of those sentient beings—whether emerging or sinking, contracted or expanded—all arise in dependence upon form, feeling, perception, formations, and consciousness.

Subhuti! Thus, relying upon the profound prajnaparamita, the Tathagata, the Worthy One, the Perfectly Enlightened One, knows as they truly are the minds and mental factors of those sentient beings, whether they emerge or sink, contract or expand. That is to say, relying upon the profound prajnaparamita, the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, know as they truly are the minds and mental factors of those sentient beings as they emerge or sink, contract or expand, or when, relying upon form, they grasp at a self and hold that the world is eternal, saying: This alone is true; all else is false.

Or, relying upon form, they grasp at a self and hold that the world is non-eternal, saying: This alone is true; all else is false. Or, relying upon form, they grasp at a self and hold that the world is both eternal and non-eternal, saying: This alone is true; all else is false. Or, relying upon form, they grasp at a self and hold that the world is neither eternal nor non-eternal, saying: This alone is true; all else is false.

Or, relying upon feeling, they grasp at a self and hold that the world is eternal, saying: This alone is true; all else is false. Or, relying upon feeling, they grasp at a self and hold that the world is non-eternal, saying: This alone is true; all else is false. Or, relying upon feeling, they grasp at a self and hold that the world is both eternal and non-eternal, saying: This alone is true; all else is false.

Or, relying upon feeling, they grasp at a self and hold that the world is neither eternal nor non-eternal, saying: This alone is true; all else is false. Or, relying upon perception, they grasp at a self and hold that the world is eternal, saying: This alone is true; all else is false. Or, relying upon perception, they grasp at a self and hold that the world is non-eternal, saying: This alone is true; all else is false.

Or, relying upon perception, they grasp at a self and hold that the world is both eternal and non-eternal, saying: This alone is true; all else is false. Or, relying upon perception, they grasp at a self and hold that the world is neither eternal nor non-eternal, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is eternal, saying: This alone is true; all else is false.

Or, relying upon formations, they grasp at a self and hold that the world is non-eternal, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is both eternal and non-eternal, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is neither eternal nor non-eternal, saying: This alone is true; all else is false.

Or, relying upon consciousness, they grasp at a self and hold that the world is eternal, saying: This alone is true; all else is false. Or, relying upon consciousness, they grasp at a self and hold that the world is non-eternal, saying: This alone is true; all else is false. Or, relying upon consciousness, they grasp at a self and hold that the world is both eternal and non-eternal, saying: This alone is true; all else is false.

Or, relying upon consciousness, they grasp at a self and hold that the world is neither eternal nor non-eternal, saying: This alone is true; all else is false. Or, relying upon form, they grasp at a self and hold that the world is finite, saying: This alone is true; all else is false. Or, relying upon form, they grasp at a self and hold that the world is infinite, saying: This alone is true; all else is false.

Or, relying upon form, they grasp at a self and hold that the world is both finite and infinite, saying: This alone is true; all else is false. Or, relying upon form, they grasp at a self and hold that the world is neither finite nor infinite, saying: This alone is true; all else is false. Or, relying upon feeling, they grasp at a self and hold that the world is finite, saying: This alone is true; all else is false.

Or, relying upon feeling, they grasp at a self and hold that the world is infinite, saying: This alone is true; all else is false. Or, relying upon feeling, they grasp at a self and hold that the world is both finite and infinite, saying: This alone is true; all else is false. Or, relying upon feeling, they grasp at a self and hold that the world is neither finite nor infinite, saying: This alone is true; all else is false.

Or, relying upon perception, they grasp at a self and hold that the world is finite, saying: This alone is true; all else is false. Or, relying upon perception, they grasp at a self and hold that the world is infinite, saying: This alone is true; all else is false. Or, relying upon perception, they grasp at a self and hold that the world is both finite and infinite, saying: This alone is true; all else is false.

Or, relying upon perception, they grasp at a self and hold that the world is neither finite nor infinite, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is finite, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is infinite, saying: This alone is true; all else is false.

Or, relying upon formations, they grasp at a self and hold that the world is both finite and infinite, saying: This alone is true; all else is false. Or, relying upon formations, they grasp at a self and hold that the world is neither finite nor infinite, saying: This alone is true; all else is false. Or, relying upon consciousness, they grasp at a self and hold that the world is finite, saying: This alone is true; all else is false.

Or, relying upon consciousness, they grasp at a self and hold that the world is infinite, saying: This alone is true; all else is false. Or, relying upon consciousness, they grasp at a self and hold that the world is both finite and infinite, saying: This alone is true; all else is false. Or, relying upon consciousness, they grasp at a self and hold that the world is neither finite nor infinite, saying: This alone is true; all else is false.

Or, relying upon form, they hold that the life faculty is identical with the body, saying: This alone is true; all else is false. Or, relying upon form, they hold that the life faculty is different from the body, saying: This alone is true; all else is false. Or, relying upon feeling, they hold that the life faculty is identical with the body, saying: This alone is true; all else is false.

Or, relying upon feeling, they hold that the life faculty is different from the body, saying: This alone is true; all else is false. Or, relying upon perception, they hold that the life faculty is identical with the body, saying: This alone is true; all else is false. Or, relying upon perception, they hold that the life faculty is different from the body, saying: This alone is true; all else is false.

Or, relying upon formations, they hold that the life faculty is identical with the body, saying: This alone is true; all else is false. Or, relying upon formations, they hold that the life faculty is different from the body, saying: This alone is true; all else is false. Or, relying upon consciousness, they hold that the life faculty is identical with the body, saying: This alone is true; all else is false.

Or, relying upon consciousness, they hold that the life faculty is different from the body, saying: This alone is true; all else is false. Or, relying upon form, they hold that the Tathagata is reborn after death, saying: This alone is true; all else is false. Or, relying upon form, they hold that the Tathagata is not reborn after death, saying: This alone is true; all else is false.

Or, relying upon form, they hold that the Tathagata is both reborn and not reborn after death, saying: This alone is true; all else is false. Or, relying upon form, they hold that the Tathagata is neither reborn nor not reborn after death, saying: This alone is true; all else is false. Or, relying upon feeling, they hold that the Tathagata is reborn after death, saying: This alone is true; all else is false.

Or, relying upon feeling, they hold that the Tathagata is not reborn after death, saying: This alone is true; all else is false. Or, relying upon feeling, they hold that the Tathagata is both reborn and not reborn after death, saying: This alone is true; all else is false. Or, relying upon feeling, they hold that the Tathagata is neither reborn nor not reborn after death, saying: This alone is true; all else is false.

Or, relying upon perception, they hold that the Tathagata is reborn after death, saying: This alone is true; all else is false. Or, relying upon perception, they hold that the Tathagata is not reborn after death, saying: This alone is true; all else is false. Or, relying upon perception, they hold that the Tathagata is both reborn and not reborn after death, saying: This alone is true; all else is false.

Or, relying upon perception, they hold that the Tathagata is neither reborn nor not reborn after death, saying: This alone is true; all else is false. Or, relying upon formations, they hold that the Tathagata is reborn after death, saying: This alone is true; all else is false.

Or, based on formations, they hold that after death the Tathagata does not arise again: This alone is true; all else is false. Or, based on formations, they hold that after death the Tathagata both arises again and does not arise again: This alone is true; all else is false. Or, based on formations, they hold that after death the Tathagata neither arises again nor does not arise again: This alone is true; all else is false.

Or, based on consciousness, they hold that after death the Tathagata arises again: This alone is true; all else is false. Or, based on consciousness, they hold that after death the Tathagata does not arise again: This alone is true; all else is false. Or, based on consciousness, they hold that after death the Tathagata both arises again and does not arise again: This alone is true; all else is false.

Or, based on consciousness, they hold that after death the Tathagata neither arises again nor does not arise again: This alone is true; all else is false.

Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know, in accordance with reality, whether the minds and mental factors of those sentient beings emerge or sink, contract or expand.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know form in accordance with reality, and also know feeling, perception, formations, and consciousness in accordance with reality.

At that time, the Venerable Subhuti said:

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, know form in accordance with reality and also know feeling, perception, formations, and consciousness in accordance with reality?

The Buddha said:

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know form in accordance with reality as true suchness: unchanging, undifferentiated, without characteristics, without activity, without conceptual proliferation, and without anything apprehended. They also know feeling, perception, formations, and consciousness in accordance with reality as true suchness: unchanging, undifferentiated, without characteristics, without activity, without conceptual proliferation, and without anything apprehended.

Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know form in accordance with reality and also know feeling, perception, formations, and consciousness in accordance with reality.

Furthermore, Subhuti! The true suchness of the five skandhas is precisely the true suchness of sentient beings. The true suchness of sentient beings is precisely the true suchness of emerging, sinking, contracting, and expanding.

The true suchness of emerging, sinking, contracting, and expanding is precisely the true suchness of the five skandhas. The true suchness of the five skandhas is precisely the true suchness of the twelve ayatanas. The true suchness of the twelve ayatanas is precisely the true suchness of the eighteen dhatus.

The true suchness of the eighteen dhatus is precisely the true suchness of all dharmas. The true suchness of all dharmas is precisely the true suchness of the six paramitas. The true suchness of the six paramitas is precisely the true suchness of the thirty-seven factors of enlightenment.

The true suchness of the thirty-seven factors of enlightenment is precisely the true suchness of the eighteen kinds of emptiness. The true suchness of the eighteen kinds of emptiness is precisely the true suchness of the eight liberations. The true suchness of the eight liberations is precisely the true suchness of the eight spheres of mastery.

The true suchness of the eight spheres of mastery is precisely the true suchness of the nine successive meditative absorptions. The true suchness of the nine successive meditative absorptions is precisely the true suchness of the Tathagata's ten powers. The true suchness of the Tathagata's ten powers is precisely the true suchness of the four fearlessnesses.

The true suchness of the four fearlessnesses is precisely the true suchness of the four unobstructed knowledges. The true suchness of the four unobstructed knowledges is precisely the true suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity. The true suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is precisely the true suchness of the eighteen unique qualities of a Buddha.

The true suchness of the eighteen unique qualities of a Buddha is precisely the true suchness of the knowledge of all things. The true suchness of the knowledge of all things is precisely the true suchness of the knowledge of all aspects of the paths. The true suchness of the knowledge of all aspects of the paths is precisely the true suchness of the knowledge of all aspects.

The true suchness of the knowledge of all aspects is precisely the true suchness of wholesome dharmas. The true suchness of wholesome dharmas is precisely the true suchness of unwholesome dharmas. The true suchness of unwholesome dharmas is precisely the true suchness of indeterminate dharmas.

The true suchness of indeterminate dharmas is precisely the true suchness of mundane dharmas. The true suchness of mundane dharmas is precisely the true suchness of supramundane dharmas. The true suchness of supramundane dharmas is precisely the true suchness of contaminated dharmas.

The true suchness of contaminated dharmas is precisely the true suchness of uncontaminated dharmas. The true suchness of uncontaminated dharmas is precisely the true suchness of conditioned dharmas. The true suchness of conditioned dharmas is precisely the true suchness of unconditioned dharmas.

The true suchness of unconditioned dharmas is precisely the true suchness of past dharmas. The true suchness of past dharmas is precisely the true suchness of future dharmas. The true suchness of future dharmas is precisely the true suchness of present dharmas.

The true suchness of present dharmas is precisely the true suchness of the fruit of stream-entry. The true suchness of the fruit of stream-entry is precisely the true suchness of the fruit of once-returning. The true suchness of the fruit of once-returning is precisely the true suchness of the fruit of non-returning.

The true suchness of the fruit of non-returning is precisely the true suchness of arhatship. The true suchness of arhatship is precisely the true suchness of a pratyekabuddha's enlightenment. The true suchness of a pratyekabuddha's enlightenment is precisely the true suchness of all practices of great bodhisattvas.

The true suchness of all practices of great bodhisattvas is precisely the true suchness of the unsurpassed, complete, perfect enlightenment of all Buddhas. The true suchness of the unsurpassed, complete, perfect enlightenment of all Buddhas is precisely the true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones. The true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones is precisely the true suchness of all sentient beings.

Subhuti! Whether it is the true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones, the true suchness of all sentient beings, or the true suchness of all dharmas, it is nondual, admits of no duality, and is the one true suchness. Because such true suchness is without differentiation, it is indestructible, inexhaustible, and cannot be differentiated.

Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones fully realize the true suchness of all dharmas and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, it is said that prajnaparamita continually gives birth to all Buddhas, is the mother of all Buddhas, and continually reveals the true characteristic of the world to all Buddhas.

Subhuti! Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know in accordance with reality the true-suchness nature of all dharmas, which is neither false nor subject to change. Because they know the characteristic of true suchness in accordance with reality, they are called Tathagatas, Arhats, Perfectly Enlightened Ones.

The Venerable Subhuti again said to the Buddha:

– Blessed One! The true-suchness nature of all dharmas, neither false nor subject to change, which is realized through profound prajnaparamita, is exceedingly profound, difficult to see, and difficult to understand.

Blessed One! All Tathagatas, Arhats, Perfectly Enlightened Ones employ the true-suchness nature of all dharmas, which is neither false nor subject to change, to reveal and elucidate the unsurpassed, complete, perfect enlightenment of all Buddhas.

Blessed One! Who can have faith in and understand the profound true suchness of all dharmas? Only irreversible great bodhisattvas and arhats who have exhausted the contaminants and are endowed with right view can, upon hearing the Buddha teach this profound Dharma of true suchness, give rise to faith and understanding. For their sake, the Tathagata relies upon the characteristic of true suchness that he has personally realized in order to reveal and elucidate it.

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. Why is this? Subhuti! Because true suchness is inexhaustible, it is profound; only the Tathagata perfectly awakens to inexhaustible true suchness.

The Venerable Subhuti said to the Buddha:

– Blessed One! By virtue of what do you realize inexhaustible true suchness?

The Buddha said:

– Subhuti! By virtue of true suchness, the Buddha realizes such inexhaustible true suchness.

The Venerable Subhuti said to the Buddha:

– Blessed One! How does the Tathagata realize inexhaustible true suchness?

The Buddha said:

– Subhuti! He realizes the inexhaustible true suchness of all dharmas. Subhuti! Because all Tathagatas, Arhats, Perfectly Enlightened Ones realize the inexhaustible true suchness of all dharmas, they attain unsurpassed, complete, perfect enlightenment and, for sentient beings, distinguish and reveal the characteristic of the true suchness of all dharmas. Therefore, they are called those who teach the true Dharma.

XLVII. CHAPTER ON REVEALING CHARACTERISTICS

01

At that time, the devas of the Desire Realm and the Form Realm throughout the great trichiliocosm scattered from afar all kinds of wondrous celestial flowers and fragrances as offerings to the Blessed One. They approached, bowed their heads at the Buddha’s feet, then withdrew and stood to one side, and together addressed the Buddha:

“Blessed One! What does the profound prajnaparamita take as its characteristic?”

The Buddha told the assembly of devas:

“The profound prajnaparamita takes emptiness as its characteristic. The profound prajnaparamita takes signlessness as its characteristic. The profound prajnaparamita takes wishlessness as its characteristic.

The profound prajnaparamita takes non-formation and non-action as its characteristic. The profound prajnaparamita takes non-arising and non-cessation as its characteristic. The profound prajnaparamita takes neither defilement nor purification as its characteristic.

The profound prajnaparamita takes the absence of nature and characteristics as its characteristic. The profound prajnaparamita takes non-reliance and non-abiding as its characteristic. The profound prajnaparamita takes neither annihilation nor permanence as its characteristic.

The profound prajnaparamita takes neither oneness nor difference as its characteristic. The profound prajnaparamita takes neither coming nor going as its characteristic. The profound prajnaparamita takes space as its characteristic.

In this way, the profound prajnaparamita has immeasurable characteristics.

“Devas, you should know that, for the benefit of the worlds of devas, humans, asuras, and others, all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon conventional truth, employ such conceptions to initiate their exposition, but they do not rely upon ultimate truth.

“Devas, you should know that such characteristics of the profound prajnaparamita cannot be destroyed by the worlds of devas, humans, asuras, and others. Why? Because the worlds of devas, humans, asuras, and others all possess characteristics.

“Devas, you should know that characteristics cannot destroy characteristics, nor can characteristics clearly know characteristics. Characteristics cannot destroy signlessness, nor can characteristics clearly know signlessness. Signlessness cannot destroy characteristics, nor can signlessness clearly know characteristics. Signlessness cannot destroy signlessness, nor can signlessness clearly know signlessness. Why? Because whether characteristics, signlessness, or the characteristics of signlessness, all are nonexistent. The act of destroying, the act of knowing, that which is destroyed or known, and the one who destroys or knows are all unobtainable.

“Devas, you should know that such characteristics are not produced by form; they are not produced by feeling, perception, formations, or consciousness. They are not produced by the eye ayatana; they are not produced by the ear, nose, tongue, body, or mind ayatana. They are not produced by the form ayatana; they are not produced by the sound, odor, taste, touch, or dharma ayatana.

They are not produced by the eye dhatu; they are not produced by the ear, nose, tongue, body, or mind dhatu. They are not produced by the form dhatu; they are not produced by the sound, odor, taste, touch, or dharma dhatu. They are not produced by the eye-consciousness dhatu; they are not produced by the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

They are not produced by eye-contact; they are not produced by ear-, nose-, tongue-, body-, or mind-contact. They are not produced by feelings arising with eye-contact as their condition; they are not produced by feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition. They are not produced by the perfection of generosity; they are not produced by the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita.

They are not produced by the emptiness of internal dharmas. They are not produced by the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of the dispersed and the undispersed, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

They are not produced by suchness; they are not produced by the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, or the inconceivable realm. They are not produced by the Noble Truth of suffering; they are not produced by the Noble Truths of origination, cessation, or the path.

They are not produced by the four meditative concentrations; they are not produced by the four immeasurables or the four formless absorptions. They are not produced by the eight liberations; they are not produced by the eight spheres of mastery, the nine successive absorptions, or the ten totalities. They are not produced by the four foundations of mindfulness; they are not produced by the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

They are not produced by the liberation gateway of emptiness; they are not produced by the liberation gateways of signlessness or wishlessness. They are not produced by the Ground of Pure Contemplation; they are not produced by the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of One Who Has Accomplished the Work, the Ground of a Pratyekabuddha, the Ground of a Bodhisattva, or the Ground of a Tathagata.

They are not produced by the Ground of Great Joy; they are not produced by the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Ground of the Dharma Cloud. They are not produced by the five kinds of eyes; they are not produced by the six superknowledges.

They are not produced by the Buddha’s ten powers; they are not produced by the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. They are not produced by the thirty-two marks of a Great Being; they are not produced by the eighty excellent characteristics. They are not produced by the quality of never forgetting; they are not produced by the nature of constant equanimity.

They are not produced by any dharani gateway; they are not produced by any samadhi gateway. They are not produced by the knowledge of all things; they are not produced by the knowledge of the aspects of the paths or the knowledge of all aspects.

“Devas, you should know that such characteristics are not produced by devas, nor have devas ever produced them. They are not produced by humans, nor have humans ever produced them. They are not attained by devas, nor have devas ever attained them. They are not attained by humans, nor have humans ever attained them. They are neither contaminated nor uncontaminated, neither mundane nor supramundane, neither conditioned nor unconditioned; they are unfettered and cannot be expressed.

“Devas, you should know that the profound prajnaparamita is free from all characteristics; therefore, you should not ask what the profound prajnaparamita takes as its characteristic.

“Devas, what do you think? Suppose someone were to ask, ‘What is the characteristic of space?’ Would that question be proper or not?”

The devas replied:

“Blessed One! It would not be proper! Sugata! It would not be proper! Why? Because space is nonexistent, without characteristics, and unconditioned; therefore, such a question should not be asked.”

The Blessed One said:

“The profound prajnaparamita is likewise, and such a question should not be asked. Nevertheless, whether a Buddha appears or does not appear, the characteristics of all dharmas—the dharmadhatu and the abiding of Dharma—remain. Because a Buddha knows these characteristics as they truly are, he is called a Tathagata, Arhat, Perfectly Enlightened One.”

At that time, the assembly of devas together addressed the Buddha:

– The Tathagata awakens to such characteristics, which are extremely profound, difficult to see, and difficult to know. Because the Tathagata has realized such characteristics, he turns all dharmas by means of unobstructed wisdom. Since all Tathagatas, Arhats, Perfectly and Fully Awakened Ones abide in such characteristics, they analyze and reveal the profound prajnaparamita. For all sentient beings, they gather together the characteristics of all dharmas and skillfully reveal them, enabling those beings to attain unobstructed wisdom with respect to prajnaparamita.

Blessed One! It is truly extraordinary that the profound prajnaparamita is the Dharma constantly practiced by all Tathagatas, Arhats, Perfectly and Fully Awakened Ones. All Tathagatas, Arhats, Perfectly and Fully Awakened Ones of the past, future, and present, by practicing this Dharma, realize unsurpassed, perfect, complete awakening, and for all sentient beings they analyze and reveal the characteristics of all dharmas.

That is, they analyze and reveal the characteristic of form; they analyze and reveal the characteristics of feeling, perception, formations, and consciousness. They analyze and reveal the characteristic of the eye ayatana; they analyze and reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas. They analyze and reveal the characteristic of the form ayatana; they analyze and reveal the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas.

They analyze and reveal the characteristic of the eye dhatu; they analyze and reveal the characteristics of the ear, nose, tongue, body, and mind dhatus. They analyze and reveal the characteristic of the form dhatu; they analyze and reveal the characteristics of the sound, odor, taste, tangible-object, and dharma dhatus. They analyze and reveal the characteristic of the eye-consciousness dhatu; they analyze and reveal the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They analyze and reveal the characteristic of eye-contact; they analyze and reveal the characteristics of ear-, nose-, tongue-, body-, and mind-contact. They analyze and reveal the characteristics of the feelings arising with eye-contact as their condition; they analyze and reveal the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition. They analyze and reveal the characteristic of the perfection of generosity; they analyze and reveal the characteristics of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

They analyze and reveal the characteristic of the emptiness of internal dharmas; they analyze and reveal the characteristics of the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

They analyze and reveal the characteristic of suchness; they analyze and reveal the characteristics of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm. They analyze and reveal the characteristic of the Noble Truth of suffering; they analyze and reveal the characteristics of the Noble Truths of origin, cessation, and the path.

They analyze and reveal the characteristics of the four meditative absorptions; they analyze and reveal the characteristics of the four immeasurables and the four formless attainments. They analyze and reveal the characteristics of the eight liberations; they analyze and reveal the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totality spheres. They analyze and reveal the characteristics of the four foundations of mindfulness; they analyze and reveal the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

They analyze and reveal the characteristic of the emptiness gateway to liberation; they analyze and reveal the characteristics of the signless and wishless gateways to liberation. They analyze and reveal the characteristic of the Ground of Pure Contemplation; they analyze and reveal the characteristics of the Ground of Spiritual Lineage, the Eighth Ground, the Ground of Perfect Vision, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Accomplishment, the Pratyekabuddha Ground, the Bodhisattva Ground, and the Tathagata Ground.

They analyze and reveal the characteristic of the Ground of Utmost Joy; they analyze and reveal the characteristics of the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Extremely Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground. They analyze and reveal the characteristics of the five kinds of eyes; they analyze and reveal the characteristics of the six superknowledges.

They analyze and reveal the characteristics of the Buddha’s ten powers; they analyze and reveal the characteristics of the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha. They analyze and reveal the characteristics of the thirty-two marks of a Great Being; they analyze and reveal the characteristics of the eighty minor marks.

They analyze and reveal the characteristic of the Dharma of never losing mindfulness; they analyze and reveal the characteristic of perpetual equanimity. They analyze and reveal the characteristics of all dharani gateways; they analyze and reveal the characteristics of all samadhi gateways. They analyze and reveal the characteristic of the fruit of stream-entry; they analyze and reveal the characteristics of the fruits of once-returning, non-returning, arhatship, and Pratyekabuddha awakening.

They analyze and reveal the characteristics of all practices of great bodhisattvas. They analyze and reveal the characteristic of the unsurpassed, perfect, complete awakening of all Buddhas. They analyze and reveal the characteristic of the wisdom of all things; they analyze and reveal the characteristics of the wisdom of the aspects of the paths and the wisdom of all aspects.

Fascicle 442

END