大般若波羅蜜多經

03

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One! When practicing the prajnaparamita, how should great bodhisattvas contemplate the intrinsic characteristics of all dharmas as empty?”

The Buddha told Subhuti:

“When practicing the profound prajnaparamita, great bodhisattvas should contemplate form in reliance upon the emptiness of form; they should contemplate feeling, perception, formations, and consciousness in reliance upon the emptiness of feeling, perception, formations, and consciousness. They should contemplate the eye ayatana in reliance upon the emptiness of the eye ayatana; they should contemplate the ear, nose, tongue, body, and mind ayatanas in reliance upon the emptiness of the ear, nose, tongue, body, and mind ayatanas.

They should contemplate the form ayatana in reliance upon the emptiness of the form ayatana; they should contemplate the sound, odor, taste, tangible-object, and dharma ayatanas in reliance upon the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas. They should contemplate the eye dhatu in reliance upon the emptiness of the eye dhatu; they should contemplate the ear, nose, tongue, body, and mind dhatus in reliance upon the emptiness of the ear, nose, tongue, body, and mind dhatus.

They should contemplate the form dhatu in reliance upon the emptiness of the form dhatu; they should contemplate the sound, odor, taste, tangible-object, and dharma dhatus in reliance upon the emptiness of the sound, odor, taste, tangible-object, and dharma dhatus. They should contemplate the eye-consciousness dhatu in reliance upon the emptiness of the eye-consciousness dhatu; they should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus in reliance upon the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They should contemplate eye-contact in reliance upon the emptiness of eye-contact; they should contemplate ear-, nose-, tongue-, body-, and mind-contact in reliance upon the emptiness of ear-, nose-, tongue-, body-, and mind-contact. They should contemplate the feelings arising with eye-contact as condition in reliance upon the emptiness of the feelings arising with eye-contact as condition; they should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition in reliance upon the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

They should contemplate the earth dhatu in reliance upon the emptiness of the earth dhatu; they should contemplate the water, fire, wind, space, and consciousness dhatus in reliance upon the emptiness of the water, fire, wind, space, and consciousness dhatus. They should contemplate the causal condition in reliance upon the emptiness of the causal condition; they should contemplate the immediately preceding condition, the objective condition, and the dominant condition in reliance upon the emptiness of the immediately preceding condition, the objective condition, and the dominant condition.

They should contemplate ignorance in reliance upon the emptiness of ignorance; they should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and old age and death in reliance upon the emptiness of formations through old age and death. They should contemplate the perfection of giving in reliance upon the emptiness of the perfection of giving; they should contemplate the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita in reliance upon the emptiness of the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

They should contemplate inner emptiness in reliance upon the emptiness of inner emptiness; they should contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of original nature, emptiness of intrinsic and common characteristics, emptiness of all dharmas, emptiness of non-apprehensibility, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence in reliance upon the emptiness of outer emptiness through the emptiness of the intrinsic nature of nonexistence.

They should contemplate suchness in reliance upon the emptiness of suchness; they should contemplate the dharma-dhatu, 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 dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm in reliance upon the emptiness of the dharma-dhatu through the inconceivable realm.

They should contemplate the Noble Truth of suffering in reliance upon the emptiness of the Noble Truth of suffering; they should contemplate the Noble Truths of the origin, cessation, and path in reliance upon the emptiness of the Noble Truths of the origin, cessation, and path. They should contemplate the four establishments of mindfulness in reliance upon the emptiness of the four establishments of mindfulness; they should contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path in reliance upon the emptiness of the four right efforts through the Noble Eightfold Path.

They should contemplate the four meditative concentrations in reliance upon the emptiness of the four meditative concentrations; they should contemplate the four immeasurables and the four formless absorptions in reliance upon the emptiness of the four immeasurables and the four formless absorptions. They should contemplate the eight liberations in reliance upon the emptiness of the eight liberations; they should contemplate the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality in reliance upon the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

They should contemplate the gateway to liberation through emptiness in reliance upon the emptiness of the gateway to liberation through emptiness; they should contemplate the gateways to liberation through signlessness and wishlessness in reliance upon the emptiness of the gateways to liberation through signlessness and wishlessness. They should contemplate the Ground of Pure Contemplation in reliance upon the emptiness of the Ground of Pure Contemplation;

they should contemplate the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Completion, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata in reliance upon the emptiness of the Ground of Lineage through the Ground of the Tathagata.

They should contemplate the Ground of Utmost Joy in reliance upon the emptiness of the Ground of Utmost Joy; they should contemplate the Ground of Stainlessness, the Ground of Luminosity, 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, and the Dharma-Cloud Ground in reliance upon the emptiness of the Ground of Stainlessness through the Dharma-Cloud Ground.

They should contemplate all dharani gateways in reliance upon the emptiness of all dharani gateways; they should contemplate all samadhi gateways in reliance upon the emptiness of all samadhi gateways. They should contemplate the five kinds of eyes in reliance upon the emptiness of the five kinds of eyes; they should contemplate the six superknowledges in reliance upon the emptiness of the six superknowledges. They should contemplate the ten powers of the Tathagata in reliance upon the emptiness of the ten powers of the Tathagata;

they should contemplate 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 in reliance upon the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

They should contemplate the thirty-two marks of a Great Being in reliance upon the emptiness of the thirty-two marks of a Great Being; they should contemplate the eighty minor characteristics in reliance upon the emptiness of the eighty minor characteristics. They should contemplate the quality of never forgetting in reliance upon the emptiness of the quality of never forgetting; they should contemplate the nature of perpetual equanimity in reliance upon the emptiness of the nature of perpetual equanimity.

They should contemplate the knowledge of all things in reliance upon the emptiness of the knowledge of all things; they should contemplate the knowledge of the aspects of the paths and the knowledge of all aspects in reliance upon the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects. They should contemplate the fruit of stream-entry in reliance upon the emptiness of the fruit of stream-entry; they should contemplate the fruits of once-returning, non-returning, arhatship, and pratyekabuddha awakening in reliance upon the emptiness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddha awakening.

They should contemplate all practices of great bodhisattvas in reliance upon the emptiness of all practices of great bodhisattvas. They should contemplate the Buddhas’ fruit of unsurpassed, complete, perfect awakening in reliance upon the emptiness of the Buddhas’ fruit of unsurpassed, complete, perfect awakening. They should contemplate the knowledge of all-knowing knowledge in reliance upon the emptiness of the knowledge of all-knowing knowledge.

“Thus, Subhuti, when practicing the profound prajnaparamita, great bodhisattvas should contemplate the intrinsic characteristics of all dharmas as empty.”

The Venerable Subhuti again addressed the Buddha:

“If form is contemplated in reliance upon the emptiness of form, and feeling, perception, formations, and consciousness are contemplated in reliance upon the emptiness of feeling, perception, formations, and consciousness, and so forth, up to the knowledge of all-knowing knowledge being contemplated in reliance upon the emptiness of the knowledge of all-knowing knowledge, then how do great bodhisattvas practice the profound prajnaparamita?”

The Buddha told Subhuti:

“If great bodhisattvas engage in nothing whatsoever, this is the practice of the profound prajnaparamita.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Why is it that great bodhisattvas’ engaging in nothing whatsoever is the practice of the profound prajnaparamita?”

The Buddha told Subhuti:

“Because the profound prajnaparamita is unapprehensible, the great bodhisattva is also unapprehensible, and the practice is likewise unapprehensible. Whether the practitioner, the reason for practicing, the time of practice, or the place of practice, all are unapprehensible. Therefore, Subhuti, great bodhisattvas’ engaging in nothing whatsoever is the practice of the profound prajnaparamita, because within it all conceptual proliferation is unapprehensible.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If great bodhisattvas’ engaging in nothing whatsoever is the practice of the profound prajnaparamita, then how should great bodhisattvas who have newly aroused the aspiration cultivate the profound prajnaparamita?”

The Buddha said to Subhuti:

– From the time they first arouse the aspiration, great bodhisattvas should constantly train in non-apprehension with regard to all dharmas. Having trained in this way, they should employ non-apprehension as skillful means and cultivate the perfection of giving through the perfection of prajna. They should abide in inner emptiness through the emptiness of the essential nature of nonexistence. They should abide in suchness through the inconceivable realm. They should abide in the noble truths of suffering, its origin, its cessation, and the path. They should cultivate the four establishments of mindfulness through the Noble Eightfold Path. They should cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments. They should cultivate the eight liberations through the ten totalities. They should cultivate the gateways to liberation of emptiness, signlessness, and wishlessness. They should cultivate the stages of a great bodhisattva. They should cultivate all dharani gateways and samadhi gateways. They should cultivate the five kinds of eyes and the six superknowledges. They should cultivate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. They should cultivate the Dharma of never forgetting and the nature of constant equanimity. They should cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They should cultivate all the practices of great bodhisattvas. They should cultivate the Buddhas’ attainment of unsurpassed, complete awakening. They should cultivate omniscient knowledge.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, what is called apprehension, and what is called non-apprehension?

The Buddha said to Subhuti:

– The duality of dharmas is apprehension; the nonduality of dharmas is called non-apprehension.

The Venerable Subhuti again addressed the Buddha:

– Why is duality called apprehension? And why is nonduality called non-apprehension?

The Buddha said to Subhuti:

– The eye faculty and visible form are two, and so on through the mental faculty and mental objects, which are two. Form and formlessness are two. The visible and the invisible are two. The resistant and the nonresistant are two. The contaminated and the uncontaminated are two. The conditioned and the unconditioned are two. The mundane and the supramundane are two. Samsara and nirvana are two. The dharmas of ordinary beings and ordinary beings are two. The dharmas of stream-enterers and stream-enterers are two, and so on through the awakening of a pratyekabuddha and a pratyekabuddha, which are two. The practices of great bodhisattvas and great bodhisattvas are two. A Buddha’s attainment of unsurpassed, complete awakening and a Buddha are two. All dharmas involving such conceptual elaboration are dual. All dual dharmas involve apprehension.

Subhuti, neither eye nor visible form is nondual, and so on through neither mind nor mental objects, which is nondual. In this way, neither a Buddha’s attainment of unsurpassed, complete awakening nor a Buddha is nondual. All dharmas free from such conceptual elaboration are called nondual. All nondual dharmas are without apprehension.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, is there non-apprehension because of apprehension, or is there non-apprehension because of non-apprehension?

The Buddha said to Subhuti:

– There is not non-apprehension because of apprehension, nor is there non-apprehension because of non-apprehension. Rather, the equal nature of both apprehension and non-apprehension is called non-apprehension. Therefore, Subhuti, great bodhisattvas should diligently train in the equal nature of apprehension and non-apprehension. Subhuti, when great bodhisattvas train in this way, this is called training in the perfection of prajna that is without apprehension.

Then the Venerable Subhuti again addressed the Buddha:

– Blessed One, when practicing the profound perfection of prajna, if a great bodhisattva does not become attached to apprehension and does not become attached to non-apprehension, how can this great bodhisattva practice the profound perfection of prajna and proceed gradually from one stage to another until reaching fulfillment? If such a bodhisattva does not proceed gradually from one stage to another until reaching fulfillment, how can omniscient knowledge be attained?

The Buddha said to Subhuti:

– When practicing the profound perfection of prajna, great bodhisattvas do not abide in apprehension while practicing the profound perfection of prajna, and thus they can proceed gradually from one stage to another until reaching fulfillment and attain omniscient knowledge. Nor do they abide in non-apprehension while practicing the profound perfection of prajna, and thus they can proceed gradually from one stage to another until reaching fulfillment and attain omniscient knowledge. Why is this? Subhuti, it is because the profound perfection of prajna is without apprehension, omniscient knowledge is also without apprehension, the practitioner of the profound perfection of prajna is also without apprehension, and this non-apprehension itself is also without apprehension. Subhuti, great bodhisattvas should practice the profound perfection of prajna in this way.

The Venerable Subhuti again addressed the Buddha:

– If the profound perfection of prajna cannot be apprehended, omniscient knowledge also cannot be apprehended, and the practitioner of the profound perfection of prajna also cannot be apprehended, then why, when practicing the profound perfection of prajna, do great bodhisattvas always delight in discerning all dharmas, saying: This is form; these are feeling, perception, formations, and consciousness. This is the eye ayatana through the mind ayatana. This is the visible-form ayatana through the mental-object ayatana. This is the eye dhatu through the mind dhatu. This is the visible-form dhatu through the mental-object dhatu. This is the eye-consciousness dhatu through the mind-consciousness dhatu. This is eye-contact through mind-contact. These are feelings produced in dependence upon eye-contact through feelings produced in dependence upon mind-contact. This is the earth dhatu through the consciousness dhatu. These are the causal condition through the dominant condition. This is ignorance through aging and death. This is the perfection of giving through the perfection of prajna. This is inner emptiness through the emptiness of the essential nature of nonexistence. This is suchness through the inconceivable realm. These are the noble truths of suffering, its origin, its cessation, and the path. These are the four establishments of mindfulness through the Noble Eightfold Path. These are the four meditative absorptions, the four immeasurables, and the four formless attainments. These are the eight liberations through the ten totalities. These are the gateways to liberation of emptiness, signlessness, and wishlessness. This is the Stage of Pure Contemplation through the Stage of the Tathagata. This is the Stage of Utmost Joy through the Stage of the Dharma Cloud. These are all dharani gateways and samadhi gateways. These are the five kinds of eyes and the six superknowledges. These are the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. These are the thirty-two marks of a Great Being and the eighty minor characteristics. These are the Dharma of never forgetting and the nature of constant equanimity. These are the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. This is the fruit of stream-entry through the awakening of a pratyekabuddha. These are all the practices of great bodhisattvas; this is the Buddhas’ attainment of unsurpassed, complete awakening. This is omniscient knowledge?

The Buddha said to Subhuti:

– When practicing the profound perfection of prajna, although great bodhisattvas constantly delight in discerning dharmas, they do not apprehend form, nor do they apprehend feeling, perception, formations, or consciousness. And so on, they do not apprehend omniscient knowledge either.

The Venerable Subhuti again addressed the Buddha:

– When practicing the profound perfection of prajna, if great bodhisattvas do not apprehend form, nor do they apprehend feeling, perception, formations, or consciousness, and so on through omniscient knowledge, which they also do not apprehend, how can they fulfill the perfection of giving through the perfection of prajna? How can they enter the bodhisattva’s certainty of the rightly determined? If they cannot enter the bodhisattva’s certainty of the rightly determined, how can they bring sentient beings to maturity? If they cannot bring sentient beings to maturity, how can they adorn Buddha-fields? If they do not adorn Buddha-fields, how can they attain omniscient knowledge? If they cannot attain omniscient knowledge, how can they turn the wheel of the true Dharma and perform the deeds of a Buddha? If they cannot turn the wheel of the true Dharma and perform the deeds of a Buddha, how can they liberate immeasurable, countless hundreds of thousands and hundreds of millions of sentient beings from birth, aging, sickness, and death, enabling them to attain the ultimate bliss of nirvana?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas do not practice profound prajnaparamita for the sake of form, nor do they practice profound prajnaparamita for the sake of feeling, perception, formations, or consciousness. Likewise, up to and including the knowledge of all-knowing wisdom, they do not practice profound prajnaparamita for its sake.

The Venerable Subhuti again addressed the Buddha:

– When practicing profound prajnaparamita, for the sake of what do great bodhisattvas practice profound prajnaparamita?

The Buddha told Subhuti:

– When practicing profound prajnaparamita, great bodhisattvas do not practice profound prajnaparamita for the sake of anything. Why is this? Subhuti, all dharmas neither are nor act; profound prajnaparamita also neither is nor acts; the knowledge of all-knowing wisdom also neither is nor acts; and great bodhisattvas also neither are nor act. Thus, Subhuti, great bodhisattvas should employ neither being nor acting as skillful means when practicing profound prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas neither are nor act, then the three distinct vehicles—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle—should not be established.

The Buddha told Subhuti:

– Dharmas that neither are nor act cannot establish them; only dharmas that have being and activity could establish them. Why is this?

Subhuti, there are foolish, unlearned ordinary beings who cling to form and cling to feeling, perception, formations, and consciousness, up to and including clinging to the knowledge of all-knowing wisdom. Because of this clinging, they conceive of form and apprehend form; they conceive of feeling, perception, formations, and consciousness and apprehend feeling, perception, formations, and consciousness; up to and including conceiving of the knowledge of all-knowing wisdom and apprehending the knowledge of all-knowing wisdom. Because of such conception and apprehension, they think: “I shall certainly attain the knowledge of all-knowing wisdom, liberate sentient beings from birth, aging, sickness, and death, and cause them to attain completely blissful nirvana.”

Subhuti, because of their delusion, foolish, unlearned ordinary beings think in this manner, and thereby slander the Buddha. Why is this? Subhuti, using the five kinds of eyes, the Buddha searches for form but cannot find it; searches for feeling, perception, formations, and consciousness but cannot find them; up to and including searching for the knowledge of all-knowing wisdom but cannot find it; and searching for sentient beings but cannot find them either. It is utterly unreasonable for foolish, unlearned ordinary beings, blind and without the eye of wisdom, to cling to dharmas and claim that they will attain the knowledge of all-knowing wisdom, liberate sentient beings from birth, aging, sickness, and death, and cause them to attain completely blissful nirvana.

The Venerable Subhuti again addressed the Buddha:

– If the Tathagatas, Arhats, Perfectly Enlightened Ones, using the five purified kinds of eyes, search for form but cannot find it; search for feeling, perception, formations, and consciousness but cannot find them; up to and including searching for the knowledge of all-knowing wisdom but cannot find it; and search for sentient beings but cannot find them either, then they should not attain the knowledge of all-knowing wisdom, should not liberate sentient beings from birth, aging, sickness, and death, and should not help them attain completely blissful nirvana. How, then, could the Blessed One himself attain the knowledge of all-knowing wisdom and establish sentient beings within three distinct groups: the group fixed in rightness, the group fixed in wrongness, and the indeterminate group?

The Buddha told Subhuti:

– Having attained unsurpassed, perfect enlightenment, I observed with the five purified kinds of eyes in accordance with reality and saw with certainty that no sentient being truly exists who could attain the knowledge of all-knowing wisdom, nor could sentient beings truly be established within three distinct groups. Yet foolish and deluded sentient beings imagine unreal dharmas to be real dharmas and unreal sentient beings to be real sentient beings. To eliminate their false attachments, I must speak in accordance with worldly convention, not in accordance with ultimate truth.

The Venerable Subhuti again addressed the Buddha:

– Does the Tathagata attain the knowledge of all-knowing wisdom by abiding in ultimate truth?

The Buddha replied:

– No.

Subhuti again asked:

– Does the Tathagata attain the knowledge of all-knowing wisdom by abiding in delusion?

The Buddha replied:

– No.

Subhuti again asked:

– If the Tathagata does not attain the knowledge of all-knowing wisdom by abiding in ultimate truth, nor attain the knowledge of all-knowing wisdom by abiding in delusion, does this not mean that there is no Tathagata and that the knowledge of all-knowing wisdom cannot be attained?

The Buddha replied:

– No.

Subhuti, you should know that although I attain the knowledge of all-knowing wisdom, I do not abide anywhere; that is, I abide neither in the conditioned realm nor in the unconditioned realm.

Subhuti, it is like a person magically conjured by the Tathagata who, although abiding neither in the conditioned realm nor in the unconditioned realm, nevertheless comes and goes, walks, stands, sits, and lies down.

Subhuti, if this conjured person practices the perfection of generosity through the perfection of wisdom; abides in inner emptiness through the emptiness of the absence of intrinsic nature; abides in suchness through the inconceivable realm; abides in the Noble Truths of suffering, its origin, its cessation, and the path; cultivates the four establishments of mindfulness through the Noble Eightfold Path; cultivates the four dhyanas, the four immeasurables, and the four formless absorptions; cultivates the eight liberations through the ten totalities; cultivates the gateways to liberation of emptiness, signlessness, and wishlessness; cultivates the Ground of Utmost Joy through the Dharma Cloud Ground; cultivates all dharani gateways and samadhi gateways;

cultivates the five kinds of eyes and the six superknowledges; cultivates the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha; cultivates the quality of never forgetting and the nature of constant equanimity; cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; cultivates all the practices of great bodhisattvas; cultivates the unsurpassed, perfect enlightenment of the Buddhas; realizes the knowledge of all-knowing wisdom; or turns the wheel of the true Dharma and performs the deeds of a Buddha, then this conjured person may further conjure immeasurable sentient beings and establish them within three distinct groups.

Subhuti, what do you think? Does this person conjured by the Tathagata truly come and go, walk, stand, sit, and lie down, and so forth, up to and including truly establishing sentient beings within three distinct groups?

Subhuti replied:

– No, Blessed One!

The Buddha told Subhuti:

– The Tathagata is likewise. Knowing that all dharmas are like magical conjurations, he teaches that all dharmas are also like magical conjurations. Although deeds are performed, they are not real; although sentient beings are liberated, he does not perceive any sentient beings as having been liberated, just as a conjured person liberates conjured sentient beings. Thus, Subhuti, great bodhisattvas practicing profound prajnaparamita should be like a person conjured by the Tathagata: although they perform deeds, they do not cling to them.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas are like magical conjurations, and the Tathagata is also so, what difference is there between the Tathagata and a conjured person?

The Buddha told Subhuti:

– In reality, there is no difference between the Tathagata, that conjured person, and all dharmas. Why is this? Subhuti, all the deeds performed by the Tathagata can also be performed by the conjured person, and the deeds performed by that person can also be performed by the Tathagata. Therefore, there is no difference between the Tathagata, the conjured person, and all dharmas.

The Venerable Subhuti again addressed the Buddha:

– If there were no person conjured by the Buddha, could the Tathagata alone perform those deeds? And if there were no Tathagata, could the person conjured by the Tathagata alone perform those deeds?

The Buddha replied:

– He could.

Subhuti asked:

– How is this so?

The Buddha told Subhuti:

– Suppose there was a Tathagata, Arhat, Perfectly and Completely Enlightened One named Wholesome Quiescent Wisdom, who had delivered all those who were to be delivered. At that time, however, there was no bodhisattva capable of receiving a prediction of Buddhahood from him. He therefore conjured a buddha and caused him to remain in the world, while he himself entered the realm of great nirvana without remainder. For half a kalpa, that conjured buddha performed the deeds of a Buddha. After more than half a kalpa, he bestowed upon a bodhisattva the prediction of great enlightenment and then manifested entry into nirvana. At that time, devas, humans, asuras, and others all believed that the Buddha had now entered nirvana, yet the body of the conjured buddha truly underwent neither arising nor cessation. Thus, Subhuti, great bodhisattvas who practice profound prajnaparamita should faithfully understand that all dharmas are like magical transformations.

The Venerable Subhuti again addressed the Buddha:

– If there is no difference between the body of a Tathagata and a magically conjured person, how can the Tathagata serve as a genuinely pure field of merit for benefactors in the world? If sentient beings, wishing to attain nirvana, make offerings to and reverently honor the Tathagata, they acquire inexhaustible merit and ultimately enter the realm of complete nirvana without remainder. Likewise, if someone, wishing to attain nirvana, makes offerings to and reverently honors a person conjured by the Buddha, should the merit thereby acquired also be inexhaustible, so that the person ultimately enters the realm of complete nirvana without remainder?

The Buddha told Subhuti:

– Just as the body of a Tathagata, by virtue of the Dharma-nature, can serve as a pure field of merit for devas, humans, asuras, and others, so too can a person conjured by the Buddha, by virtue of the Dharma-nature, serve as a pure field of merit for devas, humans, asuras, and others. Just as the body of a Tathagata, by accepting the offerings and reverence of benefactors, enables those benefactors to transcend birth and death and acquire inexhaustible merit, so too does a person conjured by the Buddha, by accepting the offerings and reverence of benefactors, enable those benefactors to escape birth and death and acquire immeasurable merit.

Subhuti, you should know: Setting aside the merit acquired by making offerings to and reverently honoring the Tathagata and a person conjured by the Tathagata, if any good man or good woman gives rise to compassion and reverence and contemplates and recollects the Tathagata, that good man or good woman acquires inexhaustible roots of goodness until ultimately transcending the shore of suffering.

Subhuti, you should know: Again setting aside the merit acquired by giving rise to compassion and reverence and by contemplating and recollecting the Buddha, if any good man or good woman scatters even a single flower petal into the air as an offering to the Buddha, that good man or good woman acquires inexhaustible roots of goodness until ultimately passing beyond the shore of suffering.

Subhuti, you should know: Setting aside the merit acquired by scattering a single flower petal into the air as an offering to the Buddha, if any good man or good woman merely once invokes, ‘Homage to the Buddha, the Great Tamer,’ that good man or good woman acquires inexhaustible roots of goodness until ultimately transcending the shore of suffering.

Thus, Subhuti, offerings and reverence directed toward the great field of merit of a Tathagata, Arhat, Perfectly and Completely Enlightened One yield such vast and immeasurable merit.

Therefore, Subhuti, you should know that the Tathagata and a buddha conjured by him are both equally pure and genuine fields of merit for benefactors, without any difference, because both take the Dharma-nature as their measure.

Furthermore, Subhuti, great bodhisattvas should take the Dharma-nature of all dharmas as their measure in this way when practicing profound prajnaparamita. Although they have already entered the Dharma-nature of all dharmas through skillful means, they do not undermine the Dharma-nature of all dharmas. That is, they do not discriminate: This is prajnaparamita through the perfection of generosity; this is the Dharma-nature of prajnaparamita through the perfection of generosity.

This is inner emptiness through the emptiness of the absence of self-nature; this is the Dharma-nature of inner emptiness through the emptiness of the absence of self-nature. This is suchness through the inconceivable realm; this is the Dharma-nature of suchness through the inconceivable realm. These are the noble truths of suffering, its origin, its cessation, and the path; this is the Dharma-nature of the noble truths of suffering, its origin, its cessation, and the path.

These are the four foundations of mindfulness through the Noble Eightfold Path; this is the Dharma-nature of the four foundations of mindfulness through the Noble Eightfold Path. These are the four dhyanas, the four immeasurables, and the four formless concentrations; this is the Dharma-nature of the four dhyanas, the four immeasurables, and the four formless concentrations. These are the eight liberations through the ten totalities; this is the Dharma-nature of the eight liberations through the ten totalities.

These are the gateways to liberation of emptiness, signlessness, and wishlessness; this is the Dharma-nature of the gateways to liberation of emptiness, signlessness, and wishlessness. This is the Ground of Great Joy through the Ground of the Dharma Cloud; this is the Dharma-nature of the Ground of Great Joy through the Ground of the Dharma Cloud. These are all dharani gateways and samadhi gateways; this is the Dharma-nature of all dharani gateways and samadhi gateways.

These are the five kinds of eyes and the six superknowledges; this is the Dharma-nature of the five kinds of eyes and the six superknowledges. These are the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; this is the Dharma-nature of the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. These are the thirty-two marks of a Great Being and the eighty minor characteristics; this is the Dharma-nature of the thirty-two marks of a Great Being and the eighty minor characteristics.

These are the quality of never losing mindfulness and the disposition of constant equanimity; this is the Dharma-nature of the quality of never losing mindfulness and the disposition of constant equanimity. These are the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; this is the Dharma-nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

These are the fruit of stream-entry through the enlightenment of a pratyekabuddha; this is the Dharma-nature of the fruit of stream-entry through the enlightenment of a pratyekabuddha. These are all the practices of great bodhisattvas; this is the Dharma-nature of all the practices of great bodhisattvas. This is the unsurpassed, perfect, complete enlightenment of all Buddhas; this is the Dharma-nature of the unsurpassed, perfect, complete enlightenment of all Buddhas.

This is the wisdom of omniscience; this is the Dharma-nature of the wisdom of omniscience.

Subhuti, when great bodhisattvas practice profound prajnaparamita, they should not discriminate the Dharma-natures of all such dharmas as different and thereby undermine the Dharma-nature.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If great bodhisattvas practicing the profound prajnaparamita should not discriminate among the Dharma-natures of dharmas and thereby impair Dharma-nature, why does the Blessed One himself speak of the different Dharma-natures of dharmas, thus impairing Dharma-nature? That is, the Blessed One says: This is form; these are feeling, perception, formations, and consciousness.

This is the eye ayatana, up to the mind ayatana. This is the form ayatana, up to the dharma ayatana. This is the eye dhatu, up to the mind dhatu.

This is the form dhatu, up to the dharma dhatu. This is the eye-consciousness dhatu, up to the mind-consciousness dhatu. This is eye-contact, up to mind-contact.

These are the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition. This is the earth dhatu, up to the consciousness dhatu. This is the causal condition, up to the dominant condition.

This is ignorance, up to aging and death. These are internal dharmas; these are external dharmas. These are wholesome dharmas; these are unwholesome dharmas.

These are determinate dharmas; these are indeterminate dharmas. These are contaminated dharmas; these are uncontaminated dharmas. These are worldly dharmas; these are supramundane dharmas.

These are shared dharmas; these are unshared dharmas. These are contentious dharmas; these are noncontentious dharmas. These are conditioned dharmas; these are unconditioned dharmas.

Blessed One! In speaking of all these different kinds of dharmas, does the Blessed One not himself impair Dharma-nature?”

The Buddha said to Subhuti:

“I do not myself impair the Dharma-nature of dharmas. I merely employ conventional designations and characteristics as skillful means, so that sentient beings may awaken to and enter the equal Dharma-nature of dharmas, escape birth and death, and attain nirvana. Therefore, Subhuti, although all Tathagatas, Arhats, and Perfectly Enlightened Ones speak of the various designations and characteristics of dharmas, they never impair the true nature of dharmas.”

The Venerable Subhuti again addressed the Buddha:

“If the Buddha merely employs conventional designations and characteristics to describe the Dharma-nature of dharmas, so that sentient beings may skillfully awaken to and enter equal Dharma-nature, escape birth and death, and attain nirvana, then why does the Buddha employ designations and characteristics to speak of dharmas that are without designation or characteristic, yet say that they are not impaired?”

The Buddha said to Subhuti:

“In conformity with worldly convention, I provisionally establish designations and characteristics for all dharmas and skillfully explain them for sentient beings. Yet because I do not cling to them, no dharma is impaired.

“Subhuti! When foolish people hear suffering and so forth spoken of, they immediately cling to the designations and characteristics, not understanding that these are provisional expressions. When the Tathagata and the Buddha’s disciples hear suffering and so forth spoken of, they do not cling to the designations and characteristics, because they know in accordance with reality that these are words spoken in conformity with worldly convention and that dharmas have no real designations or characteristics.

“Subhuti! If noble beings were to cling to names as names and characteristics as characteristics, they would likewise have to cling to emptiness as emptiness, signlessness as signlessness, and wishlessness as wishlessness. They would cling to suchness as suchness, to the dharma dhatu as the dharma dhatu, and to the limit of reality as the limit of reality. They would cling to the unconditioned as the unconditioned.

“Subhuti! All these dharmas possess only provisional names and provisional characteristics and have no reality. Noble beings do not cling to dharmas possessing such provisional names and characteristics.

“Subhuti! Great bodhisattvas abide in the understanding that all dharmas possess only provisional names and characteristics, and thus practice the profound prajnaparamita without clinging to any of them.”

The Venerable Subhuti again addressed the Buddha:

“If all dharmas possess only names and characteristics, then for what purpose do great bodhisattvas generate the aspiration for enlightenment, diligently endure hardships, and practice the bodhisattva conduct? That is, why do they laboriously cultivate the perfection of generosity, up to the perfection of prajnaparamita; abide in internal emptiness, up to the emptiness of the absence of intrinsic nature; abide in suchness, up to the inconceivable realm; abide in the noble truths of suffering, its arising, its cessation, and the path; cultivate the four foundations of mindfulness, up to the Noble Eightfold Path; cultivate the four dhyanas, the four immeasurables, and the four formless concentrations; cultivate the eight liberations, up to the ten totalities;

cultivate the gateways to liberation of emptiness, signlessness, and wishlessness; cultivate the Ground of Utmost Joy, up to the Ground of the Dharma Cloud; cultivate all dharani gateways and samadhi gateways; cultivate the five kinds of eyes and the six superknowledges; cultivate the ten powers of the Tathagata, up to the eighteen unshared qualities of a Buddha; cultivate the teaching of freedom from forgetfulness and the nature of constant equanimity; cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; cultivate all the practices of great bodhisattvas; cultivate the unsurpassed perfect enlightenment of all Buddhas; and cultivate the knowledge of all aspects until it is brought to perfection?”

The Buddha said to Subhuti:

“Because all dharmas possess only names and characteristics. Those names and characteristics are merely fabricated, yet beings establish them upon names and characteristics that are empty by nature. Thus, the various kinds of sentient beings, confused and clinging to them, continue to revolve in the cycle of birth and death and do not attain nirvana.

Therefore, great bodhisattvas, moved by compassion for them, generate the aspiration for enlightenment, endure hardships in practicing the bodhisattva conduct, and gradually attain the knowledge of all aspects. After attaining the knowledge of all aspects, they turn the wheel of the true Dharma and skillfully employ the teachings of the three vehicles to rescue sentient beings from birth and death and lead them into the realm of parinirvana without remainder.

Yet names and characteristics neither arise nor cease, neither remain nor change, and can neither act nor be apprehended.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Is the knowledge of all aspects of which the Buddha speaks truly the knowledge of all aspects?”

The Buddha said to Subhuti:

“I say that the knowledge of all aspects is the knowledge of all aspects.”

The Venerable Subhuti again addressed the Buddha:

“The Tathagata has previously said that the knowledge of all aspects may be summarized as three kinds: the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. What are the characteristics of these three kinds of knowledge, and how do they differ?”

The Buddha said to Subhuti:

“The knowledge of all things is the knowledge shared by sravakas and pratyekabuddhas. The knowledge of the aspects of the paths is the knowledge shared by great bodhisattvas. The knowledge of all aspects is the wondrous knowledge unique to the Tathagatas, Arhats, and Perfectly Enlightened Ones.”

The Venerable Subhuti again addressed the Buddha:

“Why is the knowledge of all things the knowledge shared by sravakas and pratyekabuddhas?”

The Buddha said to Subhuti:

“The knowledge of all things means clearly knowing the different Dharma gateways of the five skandhas, the twelve ayatanas, and the eighteen dhatus. Sravakas and pratyekabuddhas can also clearly know these different Dharma gateways, but they cannot know the characteristics of all paths or all the characteristics of all dharmas. Therefore, the knowledge of all things is the knowledge shared by sravakas and pratyekabuddhas.”

The Venerable Subhuti again addressed the Buddha:

“Why is the knowledge of the aspects of the paths the knowledge shared by great bodhisattvas?”

The Buddha said to Subhuti:

“Great bodhisattvas must train to know comprehensively the characteristics of all paths: the characteristics of the sravaka path, the characteristics of the pratyekabuddha path, the characteristics of the bodhisattva path, and the characteristics of the Tathagata path. Great bodhisattvas must constantly train in these paths so as to bring them swiftly to perfection. Although they enable these paths to accomplish what must be done, they do not allow themselves to realize and abide in the limit of reality. Therefore, the knowledge of the aspects of the paths is the knowledge shared by great bodhisattvas.”

The Venerable Subhuti again addressed the Buddha:

“Once great bodhisattvas have brought their cultivation of the Tathagata path to perfection, do they still not realize and abide in the limit of reality?”

The Buddha said to Subhuti:

“While great bodhisattvas are maturing sentient beings, adorning Buddha-fields, and cultivating great vows, if these activities have not yet been perfected, they still cannot realize and abide in the limit of reality. Only when they have been perfected can they realize and abide in the limit of reality.”

The Venerable Subhuti again asked the Blessed One:

– Do the great bodhisattvas abide in the Path in order to realize the limit of reality?

The Buddha said:

– No.

Subhuti asked again:

– Do the great bodhisattvas abide in what is not the Path in order to realize the limit of reality?

The Buddha said:

– No.

Subhuti asked again:

– Do the great bodhisattvas abide in both the Path and what is not the Path in order to realize the limit of reality?

The Buddha said:

– No.

Subhuti asked again:

– Do the great bodhisattvas abide in neither the Path nor what is not the Path in order to realize the limit of reality?

The Buddha said:

– No.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! If so, in what do great bodhisattvas abide when they realize and abide in the limit of reality?

The Buddha said to Subhuti:

– What do you think? Was it by abiding in the Path that you exhausted all outflows and your mind attained liberation?

– No, Blessed One.

– Subhuti! Was it by abiding in what is not the Path that you exhausted all outflows and your mind attained liberation?

– No, Blessed One.

– Subhuti! Was it by abiding in both the Path and what is not the Path that you exhausted all outflows and your mind attained liberation?

– No, Blessed One.

– Subhuti! Was it by abiding in neither the Path nor what is not the Path that you exhausted all outflows and your mind attained liberation?

– No, Blessed One.

The Buddha said to Subhuti:

– By abiding in what did you exhaust all outflows and attain everlasting liberation of mind?

Subhuti replied:

– It was not because I had any abiding that I exhausted all outflows and attained everlasting liberation of mind. Rather, when I exhausted all outflows, my mind attained complete liberation without abiding anywhere whatsoever.

The Buddha said to Subhuti:

– So too, because the great bodhisattvas who practice profound prajnaparamita have no abiding whatsoever, they realize and abide in the limit of reality.

The Venerable Subhuti again addressed the Buddha:

– Why is the knowledge of all aspects called the knowledge of all aspects?

The Buddha said to Subhuti:

– It knows that all dharmas share the same single characteristic—the characteristic of quiescence. Therefore, it is called the knowledge of all aspects.

Furthermore, Subhuti! The modes and characteristics by which all dharmas may be indicated are comprehensively known by the Tathagata just as they truly are. Therefore, it is called the knowledge of all aspects.

The Venerable Subhuti again addressed the Buddha:

– Do the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects differ in their eradication of the afflictions? Does their eradication leave any remainder, or is it without remainder?

The Buddha said to Subhuti:

– Their eradication of the afflictions does not differ. Nevertheless, the Tathagatas have forever eradicated the entire continuum of habitual tendencies associated with the afflictions, whereas shravakas and pratyekabuddhas have not yet forever eradicated the entire continuum of habitual tendencies associated with the afflictions.

Subhuti asked again:

– When the afflictions have been eradicated, is the unconditioned attained?

The Buddha said:

– It is so.

Subhuti asked again:

– If shravakas and pratyekabuddhas do not attain the unconditioned, have they exhausted the afflictions?

The Buddha said:

– They have not eradicated them.

Subhuti asked again:

– Are there distinctions within the unconditioned Dharma?

The Buddha said:

– There are none.

The Venerable Subhuti again addressed the Buddha:

– If the unconditioned Dharma has no distinctions, why does the Buddha say that all Tathagatas, Worthy Ones, Perfectly Enlightened Ones have forever eradicated the continuum of habitual tendencies, whereas shravakas and pratyekabuddhas have not yet forever eradicated that continuum of habitual tendencies?

The Buddha said to Subhuti:

– The continuum of habitual tendencies is not actually an affliction. Yet after shravakas and pratyekabuddhas have eradicated the afflictions, there remains a small measure of bodily and verbal activity resembling greed, hatred, and delusion; hence this is called the continuum of habitual tendencies. In foolish ordinary beings, this continuum of habitual tendencies can give rise to harmful deeds, whereas in shravakas and pratyekabuddhas it cannot give rise to harmful deeds. All Buddhas, the Blessed Ones, are entirely free from every such continuum of habitual tendencies.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Both the Path and nirvana are devoid of intrinsic nature. Why, then, does the Buddha say, “This is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a pratyekabuddha; this is a bodhisattva; this is a Tathagata”?

The Buddha said to Subhuti:

– Whether a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Tathagata, all are manifested through the unconditioned.

The Venerable Subhuti again addressed the Buddha:

– Within the unconditioned, are there truly distinct meanings ranging from stream-enterer through Tathagata?

The Buddha said:

– There are none.

Subhuti asked again:

– If so, why does the Buddha say that all, from stream-enterers through Tathagatas, are manifested through the unconditioned?

The Buddha said to Subhuti:

– Relying upon worldly convention, I reveal the distinct manifestation of stream-enterers and the rest, but I do not do so on the basis of ultimate truth, for within ultimate truth there is no such revelation. Why? Because within the unconditioned there is neither verbal expression, discriminating wisdom, nor both. Yet because, according to worldly convention, the cessation and extinction of dharmas are spoken of, subsequent stages of those dharmas are taught on that basis.

The Venerable Subhuti again addressed the Buddha:

– If the intrinsic characteristics of all dharmas are empty, then even a preceding stage does not exist, much less a subsequent stage. How, then, can there be a subsequent stage, and why is a subsequent stage now revealed?

The Buddha said to Subhuti:

– So it is! So it is! It is just as you say. The intrinsic characteristics of all dharmas are originally empty. Even a preceding stage does not exist, much less a subsequent stage; for a subsequent stage truly to exist would be utterly unreasonable. Yet sentient beings are unable to comprehend that the intrinsic characteristics of all dharmas are originally empty. Therefore, to benefit them, I skillfully explain, “This is the preceding stage; this is the subsequent stage.” Nevertheless, within the emptiness of the intrinsic characteristics of all dharmas, neither a preceding nor a subsequent stage can be apprehended. Thus, Subhuti, after great bodhisattvas have comprehended that the intrinsic characteristics of all dharmas are empty, they should practice prajnaparamita.

Subhuti, you should know: After great bodhisattvas have comprehended that the intrinsic characteristics of all dharmas are empty, they practice prajnaparamita without clinging to any dharma. That is, they do not cling to distinctions among dharmas, whether internal or external, wholesome or unwholesome, determinate or indeterminate, worldly or supramundane, with outflows or without outflows, conditioned or unconditioned. Nor do they cling to the dharmas of the shravakas, the dharmas of the pratyekabuddhas, the dharmas of the bodhisattvas, or the dharmas of the Tathagatas. These are merely provisionally established according to worldly language and not according to ultimate truth.

Fascicle 462

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