大般若波羅蜜多經

02

At that time, the devas of the Desire Realm and the Form Realm again addressed the Buddha:

“Blessed One! The Venerable Subhuti is a true disciple of the Buddha, born of the Tathagata. Why is this? Because the Venerable Subhuti has taught that all dharmas accord with emptiness.”

The Venerable Subhuti said to the devas of the Desire Realm and the Form Realm:

“You devas say that I, Subhuti, am a true disciple of the Buddha, born of the Tathagata. In what sense is Subhuti born of the Tathagata? It means that he is born of the Tathagata’s suchness.

Why is this? Because the Tathagata’s suchness neither comes nor goes, and Subhuti’s suchness also neither comes nor goes; therefore it is said that Subhuti is born of the Tathagata. The Tathagata’s suchness is precisely the suchness of all dharmas, and the suchness of all dharmas is precisely the Tathagata’s suchness.

Such suchness is the suchness of absence of intrinsic nature, yet it is also not the suchness of absence of intrinsic nature. Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata. The Tathagata’s suchness has permanent abiding as its characteristic; Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata.

The Tathagata’s suchness is unchanging and free from discrimination, and pervades all dharmas. Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata. The Tathagata’s suchness is unobstructed, and the suchness of all dharmas is also unobstructed.

Whether it is the Tathagata’s suchness or the suchness of all dharmas, all are the same single suchness, neither two nor different, neither created nor made. Such suchness is the characteristic of permanent suchness, timeless suchness, and signless suchness. Because it is the characteristic of permanent suchness, timeless suchness, and signless suchness, it is neither two nor different.

Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata. The Tathagata’s suchness pervades everywhere, without recollection or discrimination. Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata.

The Tathagata’s suchness is unalterable and cannot be apprehended. Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata. The Tathagata’s suchness is not separate from the suchness of all dharmas, and the suchness of all dharmas is not separate from the Tathagata’s suchness.

Such suchness is the characteristic of permanent suchness, timeless suchness, and signless suchness. Subhuti’s suchness is likewise so; therefore it is said that Subhuti is born of the Tathagata. Although he is said to be born from it, there is no source from which he is born, because Subhuti’s suchness is not different from the Buddha.”

The suchness of the Tathagata is neither past, future, nor present. The suchness of all dharmas is likewise neither past, future, nor present. The suchness of Subhuti is also thus; therefore, it is said that Subhuti is born from the Tathagata.

The suchness of the past is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the past. The suchness of the future is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the future. The suchness of the present is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the present.

Whether the suchness of the past, the suchness of the future, the suchness of the present, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of form is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of form. The suchness of feeling, perception, formations, and consciousness is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of feeling, perception, formations, and consciousness.

Whether the suchness of form, the suchness of feeling, perception, formations, and consciousness, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the eye ayatana is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the eye ayatana. The suchness of the ear, nose, tongue, body, and mind ayatanas is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the ear, nose, tongue, body, and mind ayatanas.

Whether the suchness of the eye ayatana, the suchness of the ear, nose, tongue, body, and mind ayatanas, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the form ayatana is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the form ayatana. The suchness of the sound, odor, taste, touch, and dharma ayatanas is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the sound, odor, taste, touch, and dharma ayatanas.

Whether the suchness of the form ayatana, the suchness of the sound, odor, taste, touch, and dharma ayatanas, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the eye dhatu is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the eye dhatu. The suchness of the ear, nose, tongue, body, and mind dhatus is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the ear, nose, tongue, body, and mind dhatus.

Whether the suchness of the eye dhatu, the suchness of the ear, nose, tongue, body, and mind dhatus, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the form dhatu is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the form dhatu. The suchness of the sound, odor, taste, touch, and dharma dhatus is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the sound, odor, taste, touch, and dharma dhatus.

Whether the suchness of the form dhatu, the suchness of the sound, odor, taste, touch, and dharma dhatus, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the eye-consciousness dhatu is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the eye-consciousness dhatu. The suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Whether the suchness of the eye-consciousness dhatu, the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of eye-contact is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of eye-contact. The suchness of ear-, nose-, tongue-, body-, and mind-contact is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of ear-, nose-, tongue-, body-, and mind-contact.

Whether the suchness of eye-contact, the suchness of ear-, nose-, tongue-, body-, and mind-contact, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of feelings arising with eye-contact as condition is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of feelings arising with eye-contact as condition. The suchness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Whether the suchness of feelings arising with eye-contact as condition, the suchness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of a self is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of a self. The suchness of a sentient being, a living being, one born, one nurtured, a person, a pudgala, a mind-born being, a youth, an agent, an experiencer, a knower, and a seer is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of a sentient being through a seer.

Whether the suchness of a self, the suchness of a sentient being through a seer, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the perfection of giving is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the perfection of giving. The suchness of the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the perfection of moral discipline through prajnaparamita.

Whether the suchness of the perfection of giving, the suchness of the perfection of moral discipline through prajnaparamita, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of internal emptiness (the emptiness of internal dharmas) is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of internal emptiness.

The suchness of external emptiness (the emptiness of external dharmas), internal-and-external emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of ultimate meaning (the emptiness of ultimate truth), emptiness of the conditioned (the emptiness of conditioned dharmas), emptiness of the unconditioned (the emptiness of unconditioned dharmas), ultimate emptiness (‘final and complete’ emptiness), boundless emptiness, emptiness of the undispersed, emptiness of intrinsic nature (‘natural nature’), emptiness of individual and common characteristics, emptiness of all dharmas (the emptiness of all that exists), emptiness of the unattainable, emptiness of nonexistence (‘that which does not exist’), emptiness of self-nature,

and emptiness of the self-nature of nonexistence (‘the self-nature of that which does not exist’) is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of external emptiness through the emptiness of the self-nature of nonexistence.

Whether the suchness of internal emptiness, the suchness of external emptiness through the emptiness of the self-nature of nonexistence, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of suchness is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of suchness. The suchness of the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixity of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm is precisely the suchness of the Tathagata,

and the suchness of the Tathagata is precisely the suchness of the dharma realm through the inconceivable realm.

Whether the suchness of suchness, the suchness of the dharma realm through the inconceivable realm, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the Noble Truth of suffering is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the Noble Truth of suffering. The suchness of the Noble Truths of the origin, cessation, and path is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the Noble Truths of the origin, cessation, and path.

Whether the suchness of the Noble Truth of suffering, the suchness of the Noble Truths of the origin, cessation, and path, or the suchness of the Tathagata, they are all the same single suchness, without duality or difference. The suchness of the four foundations of mindfulness is precisely the suchness of the Tathagata, and the suchness of the Tathagata is precisely the suchness of the four foundations of mindfulness.

The true suchness of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the four right efforts through the eightfold noble path. Whether the true suchness of the four foundations of mindfulness, the true suchness of the four right efforts through the eightfold noble path, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the four dhyanas is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the four dhyanas. The true suchness of the four immeasurables and the four formless concentrations is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the four immeasurables and the four formless concentrations.

Whether the true suchness of the four dhyanas, the true suchness of the four immeasurables and the four formless concentrations, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference. The true suchness of the eight liberations is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the eight liberations.

The true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Whether the true suchness of the eight liberations, the true suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the gateway to liberation through emptiness is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the gateway to liberation through emptiness. The true suchness of the gateways to liberation through signlessness and wishlessness is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the gateways to liberation through signlessness and wishlessness.

Whether the true suchness of the gateway to liberation through emptiness, the true suchness of the gateways to liberation through signlessness and wishlessness, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference. The true suchness of the ten stages and the Three Vehicles is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the ten stages and the Three Vehicles.

The true suchness of the bodhisattva’s ten stages is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the bodhisattva’s ten stages. Whether the true suchness of the ten stages and the Three Vehicles, the true suchness of the bodhisattva’s ten stages, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the five kinds of eyes is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the five kinds of eyes. The true suchness of the six superknowledges is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the six superknowledges. Whether the true suchness of the five kinds of eyes, the true suchness of the six superknowledges, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the Buddha’s ten powers is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the Buddha’s ten powers. The true suchness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Whether the true suchness of the Buddha’s ten powers, the true suchness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference. The true suchness of the thirty-two marks of a Great Being is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the thirty-two marks of a Great Being.

The true suchness of the eighty minor characteristics is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the eighty minor characteristics. Whether the true suchness of the thirty-two marks of a Great Being, the true suchness of the eighty minor characteristics, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the quality of never losing mindfulness is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the quality of never losing mindfulness. The true suchness of constant equanimity is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of constant equanimity. Whether the true suchness of the quality of never losing mindfulness, the true suchness of constant equanimity, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the dharani gateways is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the dharani gateways. The true suchness of the samadhi gateways is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the samadhi gateways. Whether the true suchness of the dharani gateways, the true suchness of the samadhi gateways, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the fruit of stream-entry is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the fruit of stream-entry. The true suchness of the fruits of once-returning, non-returning, arhatship, and a pratyekabuddha’s enlightenment is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the fruit of once-returning through a pratyekabuddha’s enlightenment.

Whether the true suchness of the fruit of stream-entry, the true suchness of the fruit of once-returning through a pratyekabuddha’s enlightenment, or the true suchness of the Tathagata, they are the same single true suchness, without duality or difference. The true suchness of all the practices of great bodhisattvas is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of all the practices of great bodhisattvas.

The true suchness of the Buddhas’ attainment of unsurpassed, complete enlightenment is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the Buddhas’ attainment of unsurpassed, complete enlightenment. Whether the true suchness of all the practices of great bodhisattvas, the true suchness of the Buddhas’ attainment of unsurpassed, complete enlightenment, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

The true suchness of the knowledge of all things is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the knowledge of all things. The true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the true suchness of the Tathagata; the true suchness of the Tathagata is precisely the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects.

Whether the true suchness of the knowledge of all things, the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects, or the true suchness of the Tathagata, they are all the same single true suchness, without duality or difference.

You heavenly beings should know that great bodhisattvas are realizing the true suchness of all dharmas in this way. O Tathagata, Arhat, Perfectly and Completely Enlightened One! Because I deeply believe in and understand the true suchness of dharmas in this way, I say that Subhuti was born from the Tathagata.

As Subhuti expounded the characteristic of true suchness in this way, the great mountains throughout this trichiliocosm moved in six ways: those in the east rose while those in the west sank, and those in the west rose while those in the east sank; those in the south rose while those in the north sank, and those in the north rose while those in the south sank; those in the center rose while those at the edges sank, and those at the edges rose while those in the center sank.

Then the heavenly beings of the Desire Realm and the Form Realm together scattered celestial sandalwood powder, Tagara incense powder, Tamala incense powder, blue lotuses, red lotuses, white lotuses, and yellow lotuses over the Tathagata and Subhuti, after which they said together to the Buddha:

“Blessed One! This is indeed unprecedented. Because of true suchness, the Venerable Subhuti was born from the Tathagata.”

Then the Venerable Subhuti said to the heavenly beings:

– Devas, you should know that I, Subhuti, was not born from the Tathagata by reason of form, nor was I born from the Tathagata by reason of the suchness of form; I was not born from the Tathagata apart from form, nor was I born from the Tathagata apart from the suchness of form. I was not born from the Tathagata by reason of feeling, perception, formations, or consciousness, nor was I born from the Tathagata by reason of the suchness of feeling, perception, formations, or consciousness; I was not born from the Tathagata apart from feeling, perception, formations, or consciousness, nor was I born from the Tathagata apart from the suchness of feeling, perception, formations, or consciousness. Thus, up to and including, I was not born from the Tathagata by reason of knowledge of all things, nor was I born from the Tathagata by reason of the suchness of knowledge of all things; I was not born from the Tathagata apart from knowledge of all things, nor was I born from the Tathagata apart from the suchness of knowledge of all things. I was not born from the Tathagata by reason of knowledge of the aspects of the path or knowledge of all aspects, nor was I born from the Tathagata by reason of the suchness of knowledge of the aspects of the path or knowledge of all aspects; I was not born from the Tathagata apart from knowledge of the aspects of the path or knowledge of all aspects, nor was I born from the Tathagata apart from the suchness of knowledge of the aspects of the path or knowledge of all aspects. I was not born from the Tathagata by reason of the conditioned, nor was I born from the Tathagata by reason of the suchness of the conditioned; I was not born from the Tathagata apart from the conditioned, nor was I born from the Tathagata apart from the suchness of the conditioned. I was not born from the Tathagata by reason of the unconditioned, nor was I born from the Tathagata by reason of the suchness of the unconditioned; I was not born from the Tathagata apart from the unconditioned, nor was I born from the Tathagata apart from the suchness of the unconditioned. Why is this? Assembly of devas, it is because all these dharmas are utterly nonexistent. Those who are born therefrom, that from which they are born, that by reason of which they are born, and that from which they arise are all unobtainable.

At that time, Sariputra said to the Buddha:

– World-Honored One! The suchness of all dharmas, the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are all exceedingly profound. That is to say, within them form is unobtainable, and the suchness of form is also unobtainable. Why is this? Because within them even form is unobtainable, how much less could the suchness of form be obtainable? Within them feeling, perception, formations, and consciousness are unobtainable, and the suchness of feeling, perception, formations, and consciousness is also unobtainable. Why is this? Because within them even feeling, perception, formations, and consciousness are unobtainable, how much less could the suchness of feeling, perception, formations, and consciousness be obtainable? Thus, up to and including, within them knowledge of all things is unobtainable, and the suchness of knowledge of all things is also unobtainable. Why is this? Because within them even knowledge of all things is unobtainable, how much less could the suchness of knowledge of all things be obtainable? Within them knowledge of the aspects of the path and knowledge of all aspects are unobtainable, and the suchness of knowledge of the aspects of the path and knowledge of all aspects is also unobtainable. Why is this? Because within them even knowledge of the aspects of the path and knowledge of all aspects are unobtainable, how much less could the suchness of knowledge of the aspects of the path and knowledge of all aspects be obtainable?

The Buddha said:

– Sariputra! So it is! So it is! Just as you have said, the suchness of all dharmas, up to and including the inconceivable realm, is exceedingly profound. That is to say, within them form is unobtainable, and the suchness of form is also unobtainable. Why is this? Because within them even form is unobtainable, how much less could the suchness of form be obtainable? Thus, up to and including, within them knowledge of all aspects is unobtainable, and the suchness of knowledge of all aspects is also unobtainable. Why is this? Because within them even knowledge of all aspects is unobtainable, how much less could the suchness of knowledge of all aspects be obtainable?

When the Buddha taught the characteristics of suchness in this way, two hundred bhiksus exhausted all the outflows, attained liberation of mind, and became arhats. Furthermore, five hundred bhiksunis became free from dust and defilement and, with respect to all dharmas, attained the pure Dharma-eye. Five thousand bodhisattvas, reborn among devas and humans, attained the patient acceptance of the non-arising of dharmas. Six thousand bodhisattvas exhausted all the outflows, attained liberation of mind, and became arhats.

At that time, the Buddha said to Sariputra:

– In this assembly now are six thousand bodhisattvas who, in the past, drew near to and made offerings to five hundred Buddhas. In the presence of each Buddha, they made vast vows, brought forth right faith, and went forth into homelessness. Although they practiced generosity, pure morality, patient acceptance, diligence, and meditative concentration, they did not uphold prajnaparamita and remained apart from skillful means; therefore, their thinking was different and their practice was different.

When practicing generosity, they thought: This is generosity, this is the gift, this is the recipient, and I am the one who practices generosity. When practicing pure morality, they thought: This is pure morality, this is sinful karma, this is the object to be guarded against, and I am the one who constantly observes the precepts. When practicing patient acceptance, they thought: This is patient acceptance, this is an obstacle to patience, this is the object to be patiently endured, and I am the one who practices patient acceptance.

When practicing diligence, they thought: This is diligence, this is laziness, this is the task to be performed, and I am the one who constantly practices diligence. When practicing meditative concentration, they thought: This is meditative concentration, this is distraction, this is what should be cultivated, and I am the one who constantly cultivates concentration. Thus, because they did not uphold prajnaparamita and remained apart from skillful means, they relied upon differentiated thinking and differentiated practice in their cultivation of generosity, pure morality, patient acceptance, diligence, and meditative concentration.

Because their thinking and practice were differentiated, they did not attain the bodhisattva's correct contemplation in accordance with principle and lost the bodhisattva's correct practice in accordance with principle. Consequently, they were unable to enter the bodhisattva stage of the certainty of non-arising. Because they were unable to enter the bodhisattva stage of the certainty of non-arising, they attained the fruit of stream-entry and gradually progressed to the fruit of arhatship.

Therefore, Sariputra, even if a great bodhisattva possesses the path to bodhi and the Dharma gates of liberation through emptiness, signlessness, and wishlessness, if that bodhisattva does not uphold prajnaparamita and remains apart from skillful means, then upon realizing ultimate reality, that bodhisattva falls to the stage of a sravaka or the stage of a pratyekabuddha.

The Venerable Sariputra again said to the Buddha:

– World-Honored One! For what causes and conditions do some persons of the sravaka vehicle or pratyekabuddha vehicle cultivate emptiness, signlessness, and wishlessness without upholding prajnaparamita, remain apart from skillful means, realize ultimate reality, and fall to the stage of a sravaka or the stage of a pratyekabuddha? And why do some persons of the bodhisattva vehicle cultivate emptiness, signlessness, and wishlessness, uphold prajnaparamita, rely upon skillful means, and, although realizing ultimate reality, proceed to the attainment of unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Sariputra! Those persons of the sravaka vehicle or pratyekabuddha vehicle who remain apart from the mind set upon the knowledge of all-knowing wisdom, do not uphold prajnaparamita, lack skillful means, and cultivate emptiness, signlessness, and wishlessness, realize ultimate reality and fall to the stage of a sravaka or the stage of a pratyekabuddha. Those persons of the bodhisattva vehicle who do not remain apart from the mind set upon the knowledge of all-knowing wisdom, uphold prajnaparamita, possess skillful means, and, with the mind of great compassion as their guide, cultivate emptiness, signlessness, and wishlessness, although realizing ultimate reality, enter the bodhisattva stage of the certainty of non-arising and attain unsurpassed, complete, perfect enlightenment.

Sariputra! Suppose there were a bird whose body was one hundred yojanas long, or two hundred, or three hundred yojanas long, but which had no wings. This bird cast itself down from the Heaven of the Thirty-Three toward Jambudvipa. While falling midway, it thought: I wish to return to the Heaven of the Thirty-Three. Sariputra! What do you think? Could this bird return to the Heaven of the Thirty-Three?

Sariputra replied:

– World-Honored One! No! Sugata! No!

The Buddha said:

– Sariputra! While falling midway, this bird might also wish to reach Jambudvipa without its body being harmed. Sariputra! What do you think? Could this bird's wish be fulfilled?

Sariputra replied:

– World-Honored One! No! Well-Gone One! No! When this bird reaches Jambudvipa, it will certainly be injured; it may lose its life or suffer pain nearly unto death. Why? Because this bird has a large body and falls from a great height without wings.

The Buddha said:

– Sariputra! So it is! So it is! It is just as you have said. Sariputra! Persons of the Bodhisattva Vehicle are likewise. Although throughout immeasurable and countless great kalpas they diligently cultivate giving, pure discipline, patience, diligence, and meditative concentration, and also cultivate prajna while seeking to attain unsurpassed, complete, perfect enlightenment, if they do not uphold prajnaparamita, remain apart from skillful means, and cultivate emptiness, signlessness, and wishlessness so as to realize the ultimate reality, they will fall to the stage of the sravakas or the stage of the pratyekabuddhas. Why? Sariputra! These persons of the Bodhisattva Vehicle remain apart from the mind of all-knowledge. Although throughout immeasurable and countless great kalpas they diligently cultivate giving, pure discipline, patience, diligence, and meditative concentration, and also cultivate prajna, if they do not uphold prajnaparamita and remain apart from skillful means, they will fall to the stage of the sravakas or the stage of the pratyekabuddhas.

Sariputra! Although these persons of the Bodhisattva Vehicle recollect the aggregates of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Buddhas, the World-Honored Ones, of the past, future, and present, respectfully make offerings to them, and practice in accordance with them, they become attached to signs therein. Consequently, they do not correctly understand the perfect qualities of the aggregates of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones.

Because these great bodhisattvas do not correctly understand the qualities of the Buddhas, even though they hear of the path to unsurpassed, complete, perfect enlightenment and the teachings of emptiness, signlessness, and wishlessness, they become attached to signs on the basis of these words. Having become attached to signs, they then dedicate them toward unsurpassed, complete, perfect enlightenment. Although these persons of the Bodhisattva Vehicle make such a dedication, they do not attain unsurpassed, complete, perfect enlightenment but fall to the stage of the sravakas or the stage of the pratyekabuddhas.

Why? Sariputra! Because these persons of the Bodhisattva Vehicle do not uphold prajnaparamita and remain apart from skillful means, although they dedicate the roots of goodness they have cultivated toward unsurpassed, complete, perfect enlightenment, they still fall to the stage of the sravakas or the stage of the pratyekabuddhas.

Furthermore, Sariputra! There are persons of the Bodhisattva Vehicle who, from their initial generation of the aspiration onward, never depart from the mind of all-knowledge, take great compassion as their guide, and diligently cultivate giving, pure discipline, patience, diligence, and meditative concentration. They also cultivate sublime wisdom, uphold prajnaparamita, and never depart from skillful means.

They recollect the aggregates of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Buddhas, the World-Honored Ones, of the past, future, and present, yet do not become attached to signs. Although they cultivate the liberation gates of emptiness, signlessness, and wishlessness, they likewise do not become attached to signs. They recollect the various qualities of themselves and others, impartially dedicate them to all sentient beings, and together with them dedicate these qualities toward unsurpassed, complete, perfect enlightenment, yet do not become attached to signs.

Sariputra! You should know that persons established in the Bodhisattva Vehicle in this way proceed directly to unsurpassed, complete, perfect enlightenment and do not fall to the stage of the sravakas or the stage of the pratyekabuddhas. Why?

Sariputra! Because from their initial generation of the aspiration until the very end, these persons of the Bodhisattva Vehicle never depart from the mind of all-knowledge and at all times take great compassion as their guide. They cultivate giving, pure discipline, patience, diligence, and meditative concentration, and also cultivate prajna, yet do not become attached to signs.

Although they recollect the aggregates of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Buddhas, the World-Honored Ones, of the past, future, and present, they likewise do not become attached to signs. They cultivate the path to unsurpassed, complete, perfect enlightenment and the teachings of emptiness, signlessness, and wishlessness, yet do not become attached to signs.

Sariputra! Because these persons of the Bodhisattva Vehicle possess skillful means, they cultivate giving, pure discipline, patience, diligence, meditative concentration, and prajnaparamita with a mind free from signs. In this way, they proceed as far as cultivating the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects with a mind free from signs. Consequently, they will assuredly realize the unsurpassed, complete, perfect enlightenment they seek.

At that time, Sariputra said to the Buddha:

– World-Honored One! I understand the Buddha's teaching thus: Any great bodhisattva who, from the initial generation of the aspiration until the very end, upholds prajnaparamita and never departs from skillful means is near to unsurpassed, complete, perfect enlightenment. Why? Because from the initial generation of the aspiration until the very end, this great bodhisattva does not perceive even the slightest phenomenon as apprehensible. That is, the one who realizes, that which is realized, the place of realization, the time of realization, and that through which realization occurs are all inapprehensible. Form, feeling, perception, formations, and consciousness, and so forth, up to and including the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects, are all inapprehensible.

Furthermore, World-Honored One! If good men and good women and others of the Bodhisattva Vehicle do not uphold prajnaparamita, remain apart from skillful means, and yet seek unsurpassed, complete, perfect enlightenment, it should be known that their quest for unsurpassed, complete, perfect enlightenment remains uncertain and doubtful: they may attain it, or they may not. Why?

Because these good men and good women and others of the Bodhisattva Vehicle do not uphold prajnaparamita and remain apart from skillful means, they become attached to signs in their cultivation of giving, pure discipline, patience, diligence, meditative concentration, and prajnaparamita. In this way, they become attached to signs even in their cultivation of the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects.

Therefore, these good men and good women and others of the Bodhisattva Vehicle remain uncertain and doubtful as to whether they will or will not attain unsurpassed, complete, perfect enlightenment. Thus, World-Honored One, any great bodhisattva who wishes to realize unsurpassed, complete, perfect enlightenment should certainly never depart from skillful means and prajnaparamita. Abiding in skillful means and prajnaparamita, this great bodhisattva takes non-apprehension as skillful means and, with a mind free from signs, cultivates the paramita of giving and the paramitas of pure discipline, patience, diligence, meditative concentration, and prajna.

In this way, proceeding as far as cultivating with a mind accompanied by non-apprehension and free from signs, the bodhisattva cultivates the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects. Any great bodhisattva who abides in skillful means and prajnaparamita, takes non-apprehension as skillful means, and cultivates all Buddha-dharmas in this way with a mind accompanied by signlessness will certainly realize unsurpassed, complete, perfect enlightenment.

At that time, the assemblies of devas of the Desire Realm and the Form Realm together said to the Buddha:

– World-Honored One! The unsurpassed, complete, perfect enlightenment of the Buddhas is exceedingly difficult to understand and believe, and exceedingly difficult to realize. Why? Because only by realizing and knowing both the individual characteristics and common characteristics of all phenomena can the great bodhisattvas attain the unsurpassed, complete, perfect enlightenment they seek; yet the great bodhisattvas' knowledge and understanding of the characteristics of phenomena are entirely nonexistent and inapprehensible.

The Buddha told the devas:

– So it is! So it is! It is just as you have said. The unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to believe and understand, exceedingly difficult to realize. Devas, you should know that I too awakened to the characteristics of all dharmas and realized unsurpassed, perfect enlightenment, yet within the characteristics of dharmas in the ultimate sense, nothing whatsoever is apprehended that could be called the one who realizes, that which is realized, the place of realization, the time of realization, or that by means of which realization occurs. Why? Because all dharmas are ultimately pure, and both the conditioned and the unconditioned are ultimately empty. Therefore, unsurpassed, perfect enlightenment is exceedingly difficult to believe and understand, exceedingly difficult to realize.

The Venerable Subhuti addressed the Buddha:

– Blessed One! As you have said, the unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to believe and understand, exceedingly difficult to realize. Yet when I reflect upon your words, I find that the unsurpassed, perfect enlightenment of the Buddhas is exceedingly easy to believe and understand, exceedingly easy to realize. Why? If one believes and understands that there is no dharma that realizes, no dharma that is realized, no place of realization, no time of realization, and nothing by means of which realization occurs, then one believes and understands the unsurpassed, perfect enlightenment of the Buddhas. If one directly knows that there is no dharma that realizes, no dharma that is realized, no place of realization, no time of realization, and nothing by means of which realization occurs, then one realizes the sought-for unsurpassed, perfect enlightenment. Why? Because all dharmas are ultimately empty. Within ultimate emptiness, there is no dharma whatsoever that can be called the one who realizes, that which is realized, the place of realization, the time of realization, or that by means of which realization occurs. Why? Because the nature and characteristics of all dharmas are empty; whether increased or diminished, they have no existence and are entirely unobtainable. Therefore, the bodhisattva-mahasattvas’ cultivation of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita has no existence and is entirely unobtainable. Thus, up to and including all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, all have no existence and are entirely unobtainable.

The bodhisattva-mahasattvas contemplate all dharmas—whether possessing form or formless, visible or invisible, resistant or nonresistant, contaminated or uncontaminated, conditioned or unconditioned—and see that they have no existence and are entirely unobtainable. Therefore, when I reflect upon the meaning of the Buddha’s words, I find that the unsurpassed, perfect enlightenment of the Buddhas is exceedingly easy to believe and understand, exceedingly easy to realize.

The bodhisattva-mahasattvas should not say that it is difficult to believe and understand or difficult to realize. Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Thus, up to and including all-knowledge and the intrinsic nature of all-knowledge are empty; knowledge of the aspects of the path and knowledge of all aspects, and the intrinsic nature of knowledge of the aspects of the path and knowledge of all aspects, are empty. When bodhisattva-mahasattvas give rise to faith and understanding regarding this meaning of emptiness of intrinsic nature and cultivate accordingly, they will attain unsurpassed, perfect enlightenment.

Sariputra said to Subhuti:

– It is precisely for this reason that the unsurpassed, perfect enlightenment of the Buddhas is exceedingly difficult to believe and understand, exceedingly difficult to realize. Why? Because bodhisattva-mahasattvas contemplate all dharmas as devoid of intrinsic nature and equal to empty space. Just as empty space does not think, “I must believe and understand so that I may swiftly realize unsurpassed, perfect enlightenment,” so too bodhisattva-mahasattvas do not think, “I must believe and understand so that I may swiftly realize unsurpassed, perfect enlightenment.” Why? Because all dharmas are empty and equal to empty space. Bodhisattva-mahasattvas must believe and understand that all dharmas are empty and equal to empty space, and only by cultivating accordingly can they attain unsurpassed, perfect enlightenment. When bodhisattva-mahasattvas believe and understand that all dharmas are equal to empty space, it then becomes easy for them to give rise to faith and understanding regarding unsurpassed, perfect enlightenment and easy to realize it. Yet bodhisattva-mahasattvas as numerous as the sands of the Ganges may don the great armor of merit and set forth toward unsurpassed, perfect enlightenment, only to turn back midway. Therefore, you should know that unsurpassed, perfect enlightenment is exceedingly difficult to believe and understand, exceedingly difficult to realize.

The Venerable Subhuti asked Sariputra:

– Sariputra! What do you think? Does form turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Do feeling, perception, formations, and consciousness turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does all-knowledge, and so on, turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Do knowledge of the aspects of the path and knowledge of all aspects turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does the suchness of form turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does the suchness of feeling, perception, formations, and consciousness turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does the suchness of all-knowledge, and so on, turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does the suchness of knowledge of the aspects of the path and knowledge of all aspects turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from form, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from feeling, perception, formations, and consciousness, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from all-knowledge, and so on, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from knowledge of the aspects of the path and knowledge of all aspects, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from the suchness of form, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from the suchness of feeling, perception, formations, and consciousness, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from the suchness of all-knowledge, and so on, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Apart from the suchness of knowledge of the aspects of the path and knowledge of all aspects, is there any dharma that turns back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Sariputra! What do you think? Does the suchness of all dharmas turn back from the unsurpassed, perfect enlightenment of the Buddhas?

Sariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Do the Dharma realm, the Dharma-nature, the nature that is not false, the nature that is unchanging, the nature of equality, the nature free from arising, the fixity of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm retreat from the unsurpassed, complete, perfect enlightenment of the Buddhas?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Apart from the true suchness of all dharmas, is there any dharma that retreats from the unsurpassed, complete, perfect enlightenment of the Buddhas?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Apart from the Dharma realm, the Dharma-nature, the nature that is not false, the nature that is unchanging, the nature of equality, the nature free from arising, the fixity of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, is there any dharma that retreats from the unsurpassed, complete, perfect enlightenment of the Buddhas?

Shariputra replied:

– Subhuti! No!

The Venerable Subhuti asked Shariputra:

– If all dharmas are utterly nonexistent and entirely unobtainable, then which dharmas does the worthy one say can retreat from unsurpassed, complete, perfect enlightenment?

Shariputra said to Subhuti:

– As the benevolent one has said, within the patient acceptance of the non-arising of dharmas, there is no dharma whatsoever, nor is there any bodhisattva who can be said to retreat from unsurpassed, complete, perfect enlightenment. If that is so, why did the Buddha speak of three classes of pudgalas abiding in the bodhisattva vehicle? He should have spoken of only one. Moreover, according to what the benevolent one has said, there should be no distinction among bodhisattvas of the Three Vehicles; there should be only the single vehicle of complete, perfect enlightenment.

At that time, Purna Maitrayaniputra said to Shariputra:

– You should ask the Venerable Subhuti whether he accepts that there is a single bodhisattva vehicle. Only afterward should you refrain from establishing the distinction of the Three Vehicles and assert that there is merely the single vehicle of complete, perfect enlightenment.

Shariputra asked Subhuti:

– Does the worthy one accept that there is a bodhisattva vehicle?

The Venerable Subhuti asked Shariputra:

– Shariputra! What do you think? Within the true suchness of all dharmas, are there distinguishing characteristics of three classes of pudgalas abiding in the bodhisattva vehicle? That is, is there one who retreats and abides in the shravaka vehicle, another who abides in the pratyekabuddha vehicle, and another who attains the unsurpassed vehicle?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Within the true suchness of all dharmas, are there bodhisattvas distinguished according to the Three Vehicles?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Within the true suchness of all dharmas, is there truly a single, irreversible bodhisattva vehicle?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Within the true suchness of all dharmas, are there truly great bodhisattvas belonging to the single vehicle of complete, perfect enlightenment?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Within the true suchness of all dharmas, are there characteristics of one, two, or three?

Shariputra replied:

– Subhuti! No!

– Shariputra! What do you think? Within the true suchness of all dharmas, can even a single dharma or a single bodhisattva be obtained?

Shariputra replied:

– Subhuti! No!

The Venerable Subhuti said to Shariputra:

– If all dharmas are utterly nonexistent and entirely unobtainable, how then can Shariputra think in this way: Such a bodhisattva will certainly retreat from the unsurpassed, complete, perfect enlightenment of the Buddhas; such a bodhisattva will certainly not retreat from the unsurpassed, complete, perfect enlightenment of the Buddhas; such a bodhisattva is not certain with respect to the unsurpassed, complete, perfect enlightenment of the Buddhas; such a bodhisattva belongs to the shravaka vehicle; such a bodhisattva belongs to the pratyekabuddha vehicle; such a bodhisattva belongs to the vehicle of perfect enlightenment; such are three, and such is one.

Shariputra! Any great bodhisattva who obtains nothing in any dharma, who also fully and resolutely understands that the true suchness of all dharmas is entirely unobtainable, who obtains no bodhisattvas, and who also obtains no unsurpassed, complete, perfect enlightenment of the Buddhas—know that this one is a true great bodhisattva.

Shariputra! Any great bodhisattva who, upon hearing the teaching that the characteristics of the true suchness of all dharmas are unobtainable, is neither startled nor alarmed nor terrified, and neither doubts nor regrets nor retreats nor sinks—this great bodhisattva will swiftly realize unsurpassed, complete, perfect enlightenment and, during that time, will certainly never retreat.

Fascicle 447

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