大般若波羅蜜多經

04

At that time, the venerable Subhuti addressed the Buddha:

“World-Honored One! If the true Dharma realm, suchness, and the limit of reality can neither be set in motion nor transcended, then is there any difference between form through consciousness and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the eye ayatana through the mind ayatana and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the form ayatana through the dharma ayatana and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the eye dhatu through the mind dhatu and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the form dhatu through the dharma dhatu and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the eye-consciousness dhatu through the mind-consciousness dhatu and the true Dharma realm, suchness, and the limit of reality? Is there any difference between eye-contact through mind-contact and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the earth dhatu through the consciousness dhatu and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the causal condition through the dominant condition and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the dharmas arising from causes and conditions and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between ignorance through aging and death and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the perfection of generosity through the perfection of prajna and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the four dhyanas, the four immeasurables, and the four formless samadhis and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the four foundations of mindfulness through the Noble Eightfold Path and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the liberation gateways of emptiness, signlessness, and wishlessness and the true Dharma realm, suchness, and the limit of reality? Is there any difference between inner emptiness through the emptiness of the absence of self-nature and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the Noble Truths of suffering, its origin, its cessation, and the path and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the eight liberations through the ten universal spheres and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the ground of pure contemplation through the ground of the Tathagata and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the ground of Great Joy through the ground of the Dharma Cloud and the true Dharma realm, suchness, and the limit of reality? Is there any difference between all dharani gateways and samadhi gateways and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the five kinds of eyes and the six superknowledges and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the thirty-two excellent marks and the eighty minor characteristics of a Great Being and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the quality of never forgetting and the nature of constant equanimity and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and the true Dharma realm, suchness, and the limit of reality? Is there any difference between the fruit of stream-entry through the bodhi of a pratyekabuddha and the true Dharma realm, suchness, and the limit of reality? Is there any difference between all the practices of great bodhisattvas and the Buddha’s fruit of unsurpassed, complete, perfect enlightenment and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between wholesome and unwholesome dharmas and the true Dharma realm, suchness, and the limit of reality? Is there any difference between determinate and indeterminate dharmas and the true Dharma realm, suchness, and the limit of reality? Is there any difference between contaminated and uncontaminated dharmas and the true Dharma realm, suchness, and the limit of reality?

Is there any difference between worldly and supramundane dharmas and the true Dharma realm, suchness, and the limit of reality? Is there any difference between conditioned and unconditioned dharmas and the true Dharma realm, suchness, and the limit of reality?”

The Buddha said to Subhuti:

“Form through consciousness is not different from the true Dharma realm, suchness, and the limit of reality. In this way, up to and including all the practices of great bodhisattvas and the Buddha’s fruit of unsurpassed, complete, perfect enlightenment are not different from the true Dharma realm, suchness, and the limit of reality; wholesome and unwholesome dharmas are not different from the true Dharma realm, suchness, and the limit of reality; determinate and indeterminate dharmas are not different from the true Dharma realm, suchness, and the limit of reality; contaminated and uncontaminated dharmas are not different from the true Dharma realm, suchness, and the limit of reality;

worldly and supramundane dharmas are not different from the true Dharma realm, suchness, and the limit of reality; conditioned and unconditioned dharmas are not different from the true Dharma realm, suchness, and the limit of reality.”

The venerable Subhuti again addressed the Buddha:

“If dharmas such as form and so forth are in no way different from the true Dharma realm, suchness, and the limit of reality, then, World-Honored One, why do those who commit unwholesome karma undergo unwholesome results, such as the fruits of rebirth among hell beings, animals, and hungry ghosts; those who create wholesome karma receive wholesome results, namely, birth among gods and humans; those who create karma that is both wholesome and unwholesome receive results that are both wholesome and unwholesome, namely, rebirth partly among animals and hungry ghosts and partly among humans;

and those who create karma that is neither wholesome nor unwholesome obtain results that are neither wholesome nor unwholesome, namely, the fruits of stream-entry, once-returning, non-returning, arhatship, the bodhi of a pratyekabuddha, and the Buddha’s fruit of unsurpassed, complete, perfect enlightenment?”

The Buddha said to Subhuti:

“I establish such distinctions between causes and results in reliance upon conventional truth, not in reliance upon ultimate truth, for in ultimate truth no distinction between causes and results can be expressed. Why? Because in ultimate truth, the natures and characteristics of all dharmas cannot be discriminated, spoken of, or indicated; how, then, could there be distinctions between causes and results?”

Subhuti, you should know! In ultimate truth, form through consciousness neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The eye ayatana through the mind ayatana neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The form ayatana through the dharma ayatana neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The eye dhatu through the mind dhatu neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The form dhatu through the dharma dhatu neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The eye-consciousness dhatu through the mind-consciousness dhatu neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Eye-contact through mind-contact neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The earth dhatu through the consciousness dhatu neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The causal condition through the dominant condition neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Dharmas arising from causes and conditions neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

Ignorance through aging and death neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The perfection of generosity through the perfection of prajna neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The four meditative absorptions, four immeasurables, and four formless attainments neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The four foundations of mindfulness through the eightfold noble path neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The liberation gateways of emptiness, signlessness, and wishlessness neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Inner emptiness through the emptiness of the absence of intrinsic nature neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

Suchness through the inconceivable realm neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The noble truths of suffering, its origin, its cessation, and the path neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The eight liberations through the ten totalities neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The stage of pure contemplation through the stage of the Tathagata neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The Stage of Great Joy through the Stage of the Dharma Cloud neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. All dharani gateways and samadhi gateways neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The five kinds of eyes and the six superknowledges neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The thirty-two excellent marks and eighty minor characteristics of a Great Being neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The Dharma of unfailing mindfulness and the nature of constant equanimity neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. The fruit of stream-entry through pratyekabuddha awakening neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

All practices of great bodhisattvas and the Buddha's fruit of unsurpassed, complete awakening neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Wholesome and unwholesome dharmas neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Determinate and indeterminate dharmas neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

Contaminated and uncontaminated dharmas neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Mundane and supramundane dharmas neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty. Conditioned and unconditioned dharmas neither arise nor cease, are neither defiled nor purified, because they are utterly empty and boundlessly empty.

The Venerable Subhuti again addressed the Buddha:

– If the differing stages of cause and effect are established on the basis of conventional truth and not in reliance upon ultimate truth, then all foolish ordinary beings should also possess the fruit of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha awakening, and the Buddha's fruit of unsurpassed, complete awakening.

The Buddha said to Subhuti:

– What do you think? Do foolish ordinary beings awaken, in accordance with reality, to the meaning and principles of the two truths—ultimate and conventional? Whoever awakens, in accordance with reality, to the meaning and principles of the two truths should also realize the fruit of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha awakening, and the Buddha's fruit of unsurpassed, complete awakening. Yet because foolish ordinary beings do not awaken, in accordance with reality, to conventional and ultimate truth, they do not possess the noble path, do not cultivate the noble path, and cannot establish the differing stages of the noble fruits. Only noble beings can awaken, in accordance with reality, to conventional and ultimate truth; therefore, they possess the noble path and cultivate the noble path. Consequently, the distinctions among the noble fruits are attained.

The Venerable Subhuti again addressed the Buddha:

– Is it through cultivating the noble path that one attains the noble fruits?

The Buddha said:

– No.

The Venerable Subhuti again addressed the Buddha:

– Can one realize the noble fruits without cultivating the noble path?

The Buddha said:

– No.

Subhuti, you should know! It is neither by cultivating the noble path that one can realize the noble fruits, nor by not cultivating the noble path that one can realize the noble fruits. It is neither apart from the noble path that one can realize the noble fruits, nor by abiding within the noble path that one can realize the noble fruits. Why? Because, in ultimate truth, the path and its fruits, cultivation and non-cultivation, are all unobtainable.

Therefore, Subhuti! When great bodhisattvas practice the perfection of prajna, although they establish the various distinctions among the noble fruits for sentient beings, they do not discriminate that the differing stages of the noble fruits are established within either the conditioned realm or the unconditioned realm.

The Venerable Subhuti again addressed the Buddha:

– If no distinctions are made among the different stages of the noble fruits established within the conditioned realm or the unconditioned realm, why does the Tathagata, the Worthy One, the Perfectly Enlightened One, teach that the abandonment of the three fetters is called the fruit of stream-entry; that the attenuation of sensual desire and ill will is called the fruit of once-returning; that the permanent abandonment of the five lower fetters is called the fruit of non-returning; that the permanent abandonment of the five higher fetters is called the fruit of arhatship; that knowing the dharmas which arise through accumulation to be subject to cessation is called the bodhi of a pratyekabuddha; and that the permanent severance of the continuity of the habitual tendencies of the afflictions is called the fruit of the Buddha’s unsurpassed, perfect enlightenment?

Blessed One! How am I to understand the profound meaning taught by the Buddha, namely, that no distinctions are made among the different stages of the noble fruits established within the conditioned realm or the unconditioned realm?

The Buddha said to Subhuti:

– What do you think? Are the fruits of stream-entry, once-returning, non-returning, and arhatship, the bodhi of a pratyekabuddha, and the fruit of unsurpassed, perfect enlightenment—such noble fruits—conditioned or unconditioned?

Subhuti replied:

– Such noble fruits are solely unconditioned.

The Buddha said to Subhuti:

– Is there any distinction within the unconditioned Dharma?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– What do you think? If good men or good women fully comprehend that all conditioned and unconditioned dharmas alike have a single characteristic, called signlessness, do they then distinguish among dharmas, saying, “This is conditioned,” or “This is unconditioned”?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– In the same way, while practicing the profound prajnaparamita, although great bodhisattvas expound the true Dharma to sentient beings, they make no distinctions regarding the characteristics of the dharmas they teach. This is because of the emptiness of the internal, up to the emptiness of the absence of intrinsic nature. These great bodhisattvas do not cling to any dharma, and they are also able to teach others not to cling to any dharma. That is, they do not cling to the perfection of generosity, up to prajnaparamita; they do not cling to the four dhyanas, the four immeasurables, or the four formless absorptions; nor do they cling to the four foundations of mindfulness, up to the Noble Eightfold Path. They do not cling to the liberation gateways of emptiness, signlessness, and wishlessness; they do not cling to the emptiness of the internal, up to the emptiness of the absence of intrinsic nature; they do not cling to suchness, up to the inconceivable realm; nor do they cling to the noble truths of suffering, its origin, its cessation, and the path. They do not cling to the eight liberations, up to the ten totalities; nor do they cling to the Stage of Utmost Joy, up to the Dharma Cloud Stage. They do not cling to any dharani gateway or samadhi gateway; nor do they cling to the five kinds of eyes or the six superknowledges. They do not cling to the Tathagata’s ten powers, up to the eighteen unique qualities of a Buddha. They do not cling to the Dharma of never losing mindfulness or to the nature of constant equanimity. They do not cling to the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects; nor do they cling to any practice of great bodhisattvas. They do not cling to the fruit of the Buddha’s unsurpassed, perfect enlightenment; nor do they cling to the knowledge of omniscience. Because these great bodhisattvas do not cling, they are unobstructed everywhere. Just as persons magically produced by the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones, although practicing the perfection of generosity, up to prajnaparamita, neither appropriate nor abide in their fruits, but enter nirvana solely for the sake of sentient beings; and likewise, although they practice the knowledge of omniscience, they neither appropriate nor abide in its fruit, but enter nirvana solely for the sake of sentient beings—so too, while practicing prajnaparamita, great bodhisattvas are utterly free from clinging and are unobstructed with regard to all dharmas, whether wholesome or unwholesome, determinate or indeterminate, contaminated or uncontaminated, mundane or supramundane, conditioned or unconditioned. Why? Because they fully comprehend the true characteristic of all dharmas.

LXXVII. CHAPTER: PERFECT COMPREHENSION

01

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! While practicing prajnaparamita, how do great bodhisattvas fully comprehend the true characteristic of all dharmas?

The Buddha said to Subhuti:

– While practicing prajnaparamita, great bodhisattvas are like magically produced persons: they do not engage in any of the fetters of greed, hatred, and delusion; they do not engage in the form skandha, up to the consciousness skandha; they do not engage in the eye ayatana, up to the mind ayatana; they do not engage in the form ayatana, up to the dharma ayatana; they do not engage in the eye dhatu, up to the mind dhatu; they do not engage in the form dhatu, up to the dharma dhatu; they do not engage in the eye-consciousness dhatu, up to the mind-consciousness dhatu; they do not engage in eye-contact, up to mind-contact; they do not engage in the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition; they do not engage in the earth dhatu, up to the consciousness dhatu; they do not engage in the causal condition, up to the dominant condition; they do not engage in dharmas arising from causes and conditions; they do not engage in ignorance, up to aging and death; they do not engage in the perfection of generosity, up to prajnaparamita; they do not engage in the four dhyanas, the four immeasurables, or the four formless absorptions; they do not engage in the four foundations of mindfulness, up to the Noble Eightfold Path; they do not engage in the liberation gateways of emptiness, signlessness, and wishlessness; they do not engage in the emptiness of the internal, up to the emptiness of the absence of intrinsic nature; they do not engage in suchness, up to the inconceivable realm; they do not engage in the noble truths of suffering, its origin, its cessation, and the path; they do not engage in the eight liberations, up to the ten totalities; they do not engage in the Stage of Pure Contemplation, up to the Stage of the Tathagata; they do not engage in the Stage of Utmost Joy, up to the Dharma Cloud Stage; they do not engage in any dharani gateway or samadhi gateway; they do not engage in the five kinds of eyes or the six superknowledges; they do not engage in the Tathagata’s ten powers, up to the eighteen unique qualities of a Buddha; they do not engage in the thirty-two major marks and eighty minor characteristics of a Great Being; they do not engage in the Dharma of never losing mindfulness or the nature of constant equanimity; they do not engage in the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects; they do not engage in the fruit of stream-entry, up to the bodhi of a pratyekabuddha; they do not engage in any practice of great bodhisattvas; they do not engage in the fruit of the Buddhas’ unsurpassed, perfect enlightenment; they do not engage in the knowledge of omniscience; they do not engage in internal or external dharmas; they do not engage in latent tendencies or the binding afflictions; they do not engage in wholesome or unwholesome dharmas; they do not engage in determinate or indeterminate dharmas; they do not engage in contaminated or uncontaminated dharmas; they do not engage in mundane or supramundane dharmas; they do not engage in conditioned or unconditioned dharmas; and they do not engage in the noble path or the fruits of the noble path. In the same way, while practicing prajnaparamita, great bodhisattvas do not engage in any dharma whatsoever. This is how they fully comprehend the true characteristic of all dharmas.

The Venerable Subhuti again addressed the Buddha:

– How can magically produced persons cultivate the noble path?

The Buddha said:

– Subhuti! Through cultivating the noble path, magically produced persons are neither defiled nor purified, nor do they revolve through birth and death in the various realms.

The Venerable Subhuti again addressed the Buddha:

– When practicing profound prajnaparamita, how do great bodhisattvas fully comprehend that all dharmas are not real things?

The Buddha said to Subhuti:

– What do you think? Do all the beings conjured by the Tathagata, the Arhat, the Perfectly Enlightened One, actually perform real deeds? Based upon such real deeds, is there defilement or purification, or the revolving cycle of birth and death?

Subhuti replied:

– No, World-Honored One! The beings conjured by the Tathagata, the Arhat, the Perfectly Enlightened One, possess not the slightest reality. Based upon them, there is neither defilement nor purification, nor is there any revolving cycle of birth and death.

The Buddha said to Subhuti:

– So it is. When practicing prajnaparamita, great bodhisattvas fully comprehend the true nature of all dharmas and clearly understand that all dharmas possess no reality.

The Venerable Subhuti again addressed the Buddha:

– Are all forms, feelings, perceptions, formations, and consciousnesses like magical illusions? Are all the ayatanas, from the eye ayatana through the mind ayatana, like magical illusions? Are all the ayatanas, from the form ayatana through the dharma ayatana, like magical illusions? Are all the dhatus, from the eye dhatu through the mind dhatu, like magical illusions? Are all the dhatus, from the form dhatu through the dharma dhatu, like magical illusions? Are all the dhatus, from the eye-consciousness dhatu through the mind-consciousness dhatu, like magical illusions? Are all contacts, from eye-contact through mind-contact, like magical illusions? Are all feelings arising in dependence upon eye-contact, through those arising in dependence upon mind-contact, like magical illusions? Are all the dhatus, from the earth dhatu through the consciousness dhatu, like magical illusions? Are all conditions, from the causal condition through the dominant condition, like magical illusions? Are all dharmas arising from causes and conditions like magical illusions? Are all links, from ignorance through aging and death, like magical illusions? Are all the paramitas, from the perfection of giving through prajnaparamita, like magical illusions? Are all the four dhyanas, four immeasurables, and four formless absorptions like magical illusions? Are all the practices, from the four foundations of mindfulness through the Noble Eightfold Path, like magical illusions? Are all the gates of liberation—emptiness, signlessness, and wishlessness—like magical illusions? Are all forms of emptiness, from internal emptiness through the emptiness of the nonexistence of intrinsic nature, like magical illusions? Are all principles, from suchness through the inconceivable realm, like magical illusions? Are all the Noble Truths of suffering, its origin, its cessation, and the path like magical illusions? Are all the attainments, from the eight liberations through the ten totalities, like magical illusions? Are all the grounds, from the Ground of Pure Contemplation through the Ground of the Tathagata, like magical illusions? Are all the grounds, from the Ground of Utmost Joy through the Ground of the Dharma Cloud, like magical illusions? Are all dharani gates and samadhi gates like magical illusions? Are all the five kinds of eyes and six superknowledges like magical illusions? Are all the qualities, from the Tathagata's ten powers through the eighteen unique qualities of a Buddha, like magical illusions? Are all the thirty-two major marks and eighty minor characteristics of a Great Being like magical illusions? Are the quality of never losing mindfulness and the nature of constant equanimity like magical illusions? Are all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects like magical illusions? Are all attainments, from the fruit of stream-entry through the enlightenment of a pratyekabuddha, like magical illusions? Are all the practices of great bodhisattvas and the unsurpassed, complete enlightenment of the Buddhas like magical illusions? Are all wholesome and unwholesome dharmas, determinate and indeterminate dharmas, tainted and untainted dharmas, mundane and supramundane dharmas, and conditioned and unconditioned dharmas like magical illusions?

The Buddha said to Subhuti:

– So it is! So it is! Form and all the other dharmas are like magical illusions.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas are like magical illusions, then all conjured phenomena are unreal. From form, feeling, perception, formations, and consciousness through emptiness, conditioned dharmas, and unconditioned dharmas, nothing is real. Consequently, there is neither defilement nor purification, neither transmigration through the courses of birth and death nor the attainment of liberation by following those dharmas. How, then, do great bodhisattvas render excellent service to sentient beings?

The Buddha said to Subhuti:

– What do you think? Formerly, when practicing the bodhisattva path, did you see any sentient being who could escape the realms of hell beings, animals, hungry ghosts, humans, and devas?

Subhuti replied:

– No, World-Honored One.

The Buddha said to Subhuti:

– So it is! So it is! Formerly, when practicing the bodhisattva path, great bodhisattvas did not see any sentient being who could escape the three realms. Why? Because, when practicing profound prajnaparamita, great bodhisattvas comprehend and clearly perceive that all dharmas are like magical illusions and possess no true existence.

The Venerable Subhuti again addressed the Buddha:

– If great bodhisattvas comprehend and clearly perceive that all dharmas are like magical illusions and possess absolutely no reality, for what purpose do they cultivate the six paramitas? For what purpose do they cultivate the four dhyanas, four immeasurables, and four formless absorptions? For what purpose do they cultivate the four foundations of mindfulness through the Noble Eightfold Path? For what purpose do they cultivate the gates of liberation—emptiness, signlessness, and wishlessness? For what purpose do they abide in internal emptiness through the emptiness of the nonexistence of intrinsic nature? For what purpose do they abide in suchness through the inconceivable realm? For what purpose do they abide in the Noble Truths of suffering, its origin, its cessation, and the path? For what purpose do they cultivate the eight liberations through the ten totalities? For what purpose do they cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud? For what purpose do they cultivate all dharani gates and samadhi gates? For what purpose do they cultivate the five kinds of eyes and six superknowledges? For what purpose do they cultivate the Tathagata's ten powers through the eighteen unique qualities of a Buddha? For what purpose do they cultivate the quality of never losing mindfulness and the nature of constant equanimity? For what purpose do they cultivate all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects? For what purpose do they cultivate all the practices of great bodhisattvas? For what purpose do they cultivate the unsurpassed, complete enlightenment of the Buddhas? For what purpose do they bring sentient beings to maturity? For what purpose do they adorn Buddha-fields?

The Buddha said to Subhuti:

– If sentient beings could themselves clearly understand that all dharmas are like magical illusions and possess absolutely no reality, great bodhisattvas would not need to pass through three incalculable eons practicing the difficult and arduous bodhisattva practices for the sake of sentient beings. Because sentient beings cannot comprehend that all dharmas are like magical illusions and possess absolutely no reality, great bodhisattvas must pass through three incalculable eons practicing the difficult and arduous bodhisattva practices for the sake of those beings.

Furthermore, Subhuti! If great bodhisattvas could not comprehend that all dharmas are like magical illusions and possess absolutely no reality, they would not need to pass through three incalculable eons cultivating bodhisattva practices for the sake of sentient beings, adorning Buddha-fields, and bringing sentient beings to maturity. Because great bodhisattvas understand in accordance with reality that all dharmas are like magical illusions and possess absolutely no reality, they pass through three incalculable eons cultivating the six paramitas for the sake of sentient beings and, as extensively explained, proceed through bringing sentient beings to maturity, adorning Buddha-fields, and realizing unsurpassed, complete enlightenment.

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

– Blessed One! If all dharmas are like illusions, dreams, echoes, shadows, reflections, mirages, cities of the gandharvas, and magical creations, then where do magically created sentient beings abide, that great bodhisattvas, by practicing the profound prajnaparamita, might rescue them from it?

The Buddha said to Subhuti:

– Magically created sentient beings abide in the falsely discriminated names and characteristics. Great bodhisattvas, by practicing the profound prajnaparamita, rescue them from those falsely discriminated names and characteristics.

The Venerable Subhuti again addressed the Buddha:

– What are names, and what are characteristics?

The Buddha said to Subhuti:

– A name is merely adventitious, merely a designation provisionally established to indicate a meaning. That is to say: this is called form, feeling, perception, formations, or consciousness; this is the eye ayatana through the mind ayatana; this is the form ayatana through the dharma ayatana; this is the eye dhatu through the mind dhatu; this is the form dhatu through the dharma dhatu; this is the eye-consciousness dhatu through the mind-consciousness dhatu; this is called male; this is called female; this is called small; this is called great; this is hell; this is the animal realm; this is the realm of hungry ghosts; this is the human realm; this is the heavenly realm; this is a wholesome dharma; this is an unwholesome dharma; this is a determinate dharma; this is an indeterminate dharma; this is a contaminated dharma; this is an uncontaminated dharma; this is a mundane dharma; this is a supramundane dharma; this is a conditioned dharma; this is an unconditioned dharma; this is the fruit of stream-entry; this is the fruit of once-returning; this is the fruit of non-returning; this is the fruit of arhatship; this is the enlightenment of a pratyekabuddha; these are all the practices of great bodhisattvas; this is the fruit of the Buddhas’ unsurpassed, perfect enlightenment; this is an ordinary being; this is a shravaka; this is a pratyekabuddha; this is a bodhisattva; this is a Tathagata.

Subhuti! All such names are designations indicating various meanings. They are merely provisionally established; therefore, all names are not truly existent.

Conditioned dharmas likewise exist only as names. Consequently, even the unconditioned is not truly existent. Foolish ordinary beings mistakenly cling to these.

Great bodhisattvas practicing the profound prajnaparamita, whose minds are permeated by compassionate vows, employ skillful means to teach them and help them abandon such mistaken attachment, saying: Names arise from deluded conceptual discrimination and are also provisionally established through the conjunction of causes and conditions. You should not become attached to them. Names have no true existence; their intrinsic nature is entirely empty.

How could the wise cling to empty dharmas?

Therefore, Subhuti! Great bodhisattvas practicing prajnaparamita employ skillful means to teach sentient beings so that they relinquish attachment to dharmas as names.

Subhuti! This is what is meant by names. Characteristics are of two kinds, to which foolish ordinary beings cling. What are the two? They are the characteristics of form and the characteristics of the formless. What are the characteristics of form? They are any form whatsoever—past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near. The intrinsic nature of all such dharmas is empty, yet foolish ordinary beings discriminate and cling to them as form. These are called the characteristics of form.

The characteristics of the formless are as follows: With regard to dharmas with form and without form, foolish ordinary beings grasp at characteristics and, through discrimination, give rise to afflictions; these are called the characteristics of the formless. Great bodhisattvas practicing the profound prajnaparamita employ skillful means to teach sentient beings to abandon these two kinds of characteristics and further teach them to abide in the realm of the signless.

Although they teach them to abide in the realm of the signless, they do not cause them to fall into the two extreme views that this is a characteristic and this is the absence of characteristics. Therefore, Subhuti! Great bodhisattvas practicing the profound prajnaparamita employ skillful means to help sentient beings abandon all characteristics and practice within the realm of the signless without attachment.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas consist only of names and characteristics, and all names and characteristics are provisionally established and arise from false discrimination, so that within them there is absolutely nothing real whatsoever that can be apprehended, then when practicing the profound prajnaparamita, how can great bodhisattvas advance in wholesome dharmas and also help others advance in wholesome dharmas? Through the gradual advancement of wholesome dharmas, how can they gradually perfect the bhumis and also establish sentient beings, according to their capacities, in the fruits of the three vehicles?

The Buddha said to Subhuti:

– If there were even the slightest real thing in any dharma, rather than merely provisionally established names and characteristics, then great bodhisattvas practicing the profound prajnaparamita would neither advance in wholesome dharmas themselves nor help others advance in wholesome dharmas. Precisely because there is not the slightest real thing in any dharma, but only provisionally established names and characteristics, great bodhisattvas practicing the profound prajnaparamita can advance in wholesome dharmas themselves and also help others increase their wholesome dharmas. Employing the signless as a skillful means, they can perfect the paramita of generosity through the paramita of prajna; employing the signless as a skillful means, they can perfect the four dhyanas, the four immeasurables, and the four formless absorptions; employing the signless as a skillful means, they can perfect the four establishments of mindfulness through the Noble Eightfold Path; employing the signless as a skillful means, they can perfect the gateways to liberation of emptiness, signlessness, and wishlessness; employing the signless as a skillful means, they can perfect inner emptiness through the emptiness of the absence of intrinsic nature; employing the signless as a skillful means, they can perfect suchness through the inconceivable realm; employing the signless as a skillful means, they can also perfect the Noble Truths of suffering, its origin, its cessation, and the path; employing the signless as a skillful means, they can perfect the eight liberations through the ten totalities; employing the signless as a skillful means, they can also perfect the bhumi of Great Joy through the bhumi of Dharma Cloud; employing the signless as a skillful means, they can perfect all dharani gateways and samadhi gateways; employing the signless as a skillful means, they can perfect the five kinds of eyes and the six superknowledges; employing the signless as a skillful means, they can perfect the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; employing the signless as a skillful means, they can perfect the Dharma of non-forgetfulness and the nature of constant equanimity; employing the signless as a skillful means, they can perfect the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; employing the signless as a skillful means, they can also perfect all the practices of great bodhisattvas; employing the signless as a skillful means, they can perfect the fruit of a Buddha’s unsurpassed, perfect enlightenment; employing the signless as a skillful means, they can perfect the knowledge of all-knowing wisdom; employing the signless as a skillful means, they can bring sentient beings to maturity and adorn Buddha-fields.

Therefore, Subhuti! Because there is not the slightest real thing in any dharma, but only provisionally established names and characteristics, great bodhisattvas do not give rise to inverted views or attachment regarding them. Employing the signless as a skillful means, they can advance their own wholesome dharmas and also help the wholesome dharmas of others to advance.

Furthermore, Subhuti! If among dharmas there were even a particle of real characteristic the size of a hair-tip, then, when practicing profound prajnaparamita, great bodhisattvas would not need to comprehend signlessness and non-conceptualization, nor the sign of uncontaminated mental activity, and, having attained unsurpassed, complete enlightenment, establish sentient beings in uncontaminated dharmas, because all uncontaminated dharmas are signless, non-conceptual, and free from mental activity. Therefore, Subhuti! Only when great bodhisattvas practice profound prajnaparamita with skillful means and establish sentient beings in uncontaminated dharmas can this be called truly benefiting others.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas truly possess the nature of being uncontaminated, signless, non-conceptual, and free from mental activity, why has the Blessed One repeatedly said in the sutras: This is a contaminated dharma; this is an uncontaminated dharma; this is a mundane dharma; this is a supramundane dharma; this is a conditioned dharma; this is an unconditioned dharma; this is a contentious dharma; this is a noncontentious dharma; this is a dharma of cyclic existence; this is a dharma of cessation and return; this is a dharma of the shravakas; this is a dharma of the pratyekabuddhas; this is a dharma of enlightenment; this is a dharma of a Buddha?

The Buddha said to Subhuti:

– What do you think? Is the nature of contaminated dharmas different from the signless nature of uncontaminated dharmas?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– What do you think? Is the nature of the dharmas of the shravakas different from the signless nature of uncontaminated dharmas?

Subhuti replied:

– No, Blessed One.

The Buddha said to Subhuti:

– Is not the nature of all contaminated dharmas precisely the uncontaminated, signless, and non-conceptual nature of dharmas?

Subhuti replied:

– It is so, Blessed One.

The Buddha said to Subhuti:

– Is not the nature of the fruits of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha enlightenment, and unsurpassed, complete enlightenment precisely the uncontaminated, signless, and non-conceptual nature of dharmas?

Subhuti replied:

– It is so, Blessed One.

The Buddha said to Subhuti:

– For this reason, you should know that all dharmas are signless, non-conceptual, free from mental activity, nondual, and without difference.

Subhuti, you should know! Any great bodhisattva who trains in all dharmas as signless, non-conceptual, and free from mental activity can continually increase the wholesome dharmas already cultivated, such as the perfection of generosity through the perfection of wisdom; the four dhyanas, the four immeasurables, and the four formless absorptions; the four foundations of mindfulness through the Noble Eightfold Path; the liberation gates of emptiness, signlessness, and wishlessness; inner emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; the noble truths of suffering, its origin, its cessation, and the path; the eight liberations through the ten totalities; the Ground of Great Joy through the Dharma-Cloud Ground;

all dharani gateways and samadhi gateways; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; the dharma of unfailing mindfulness and the nature of constant equanimity; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; and the maturation of sentient beings and adornment of Buddha lands.

All these Buddha-dharmas increase through training in signlessness, non-conceptualization, and freedom from mental activity.

Why is this? Apart from the three liberation gates of emptiness, signlessness, and wishlessness, great bodhisattvas need not train in any other dharma. Why is this? Subhuti! It is because the three liberation gates encompass all sublime and wondrous wholesome dharmas. Why is this? The liberation gate of emptiness contemplates the intrinsic characteristics of all dharmas as empty. The liberation gate of signlessness contemplates all dharmas as being free from characteristics. The liberation gate of wishlessness contemplates all dharmas as being free from aspirations. Relying upon these three gates, great bodhisattvas can encompass all supreme wholesome dharmas. Apart from these three gates, the supreme wholesome dharmas that should be cultivated and studied cannot arise or increase.

Furthermore, Subhuti! Any great bodhisattva who can cultivate and train in these three liberation gates can train in the form skandha through the consciousness skandha; can also train in the eye ayatana through the mind ayatana; can also train in the form ayatana through the dharma ayatana; can also train in the eye dhatu through the mind dhatu; can also train in the form dhatu through the dharma dhatu; can also train in the eye-consciousness dhatu through the mind-consciousness dhatu; can also train in eye-contact through mind-contact; can also train in the feelings that arise conditioned by eye-contact through the feelings that arise conditioned by mind-contact; can also train in the earth dhatu through the consciousness dhatu;

can also train in causal conditions through the dominant condition; can also train in dharmas that arise from causes and conditions; can also train in ignorance through aging and death; can also train in inner emptiness through the emptiness of the absence of intrinsic nature; can also train in suchness through the inconceivable realm; can also train in the noble truths of suffering, its origin, its cessation, and the path; can also train in the perfection of generosity through the perfection of wisdom; can also train in the four dhyanas, the four immeasurables, and the four formless absorptions; can also train in the four foundations of mindfulness through the Noble Eightfold Path; can also train in the eight liberations through the ten totalities;

can also train in the Ground of Great Joy through the Dharma-Cloud Ground; can also train in all dharani gateways and samadhi gateways; can also train in the five kinds of eyes and the six superknowledges; can also train in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; can also train in the dharma of unfailing mindfulness and the nature of constant equanimity; can also train in the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; can also train in the maturation of sentient beings and adornment of Buddha lands; and can also train in immeasurable and boundless other Buddha-dharmas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How is it that any great bodhisattva who can train in these three liberation gates can train in the skandhas of form, feeling, perception, formations, and consciousness?

The Buddha said to Subhuti:

– When practicing profound prajnaparamita, any great bodhisattva who can know, in accordance with reality, the characteristic, arising, cessation, or suchness of form, feeling, perception, formations, and consciousness is said to be able to train in form, feeling, perception, formations, and consciousness.

Subhuti! When practicing profound prajnaparamita, how does a great bodhisattva know the characteristic of form in accordance with reality? When practicing profound prajnaparamita, great bodhisattvas know in accordance with reality that form is entirely hollow and entirely insubstantial, like a mass of foam, its nature lacking solidity. This is how a great bodhisattva knows the characteristic of form in accordance with reality when practicing profound prajnaparamita.

Subhuti! When practicing profound prajnaparamita, how does a great bodhisattva know the arising and cessation of form in accordance with reality? When practicing profound prajnaparamita, great bodhisattvas know in accordance with reality that when form arises, it comes from nowhere, and when it ceases, it goes nowhere. Although it neither comes nor goes, it accords with arising and cessation. This is how a great bodhisattva knows the arising and cessation of form in accordance with reality when practicing profound prajnaparamita.

Subhuti! When practicing profound prajnaparamita, how does a great bodhisattva clearly know the suchness of form in accordance with reality? When practicing profound prajnaparamita, the great bodhisattva knows in accordance with reality that the suchness of form neither arises nor ceases, neither comes nor goes, is neither defiled nor purified, neither increases nor diminishes, and always remains as it is; because it is neither false nor subject to change, it is called suchness. This is how a great bodhisattva knows the suchness of form in accordance with reality when practicing profound prajnaparamita.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, know the characteristic of feeling precisely as it truly is? When practicing the profound prajnaparamita, great bodhisattvas know precisely as it truly is that feeling is wholly like an ulcer, wholly like an arrow; it swiftly arises and swiftly ceases; it is like a bubble on water, false and unstable, and arises through the conjunction of three factors. This is called a great bodhisattva’s knowing the characteristic of feeling precisely as it truly is.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, know the arising and cessation of feeling precisely as they truly are? When practicing the profound prajnaparamita, great bodhisattvas know precisely as it truly is that when feeling arises, it comes from nowhere, and when it ceases, it goes nowhere. Although it neither comes nor goes, it accords with arising and cessation. This is how a great bodhisattva, while practicing the profound prajnaparamita, clearly knows the arising and cessation of feeling precisely as they truly are.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, clearly know the suchness of feeling? When practicing the profound prajnaparamita, a great bodhisattva knows precisely as it truly is that the suchness of feeling neither arises nor ceases, neither comes nor goes, is neither defiled nor purified, and neither increases nor decreases. It abides perpetually as its own nature, without falsity or change, and is therefore called suchness. This is how a great bodhisattva, while practicing the profound prajnaparamita, knows the suchness of feeling precisely as it truly is.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, clearly know the characteristic of perception precisely as it truly is? When practicing the profound prajnaparamita, a great bodhisattva knows precisely as it truly is that perception is like a mirage and cannot be apprehended. Through the causes and conditions of craving, this perception falsely arises, and on the basis of it words are uttered. This is called a great bodhisattva’s knowing the characteristic of perception precisely as it truly is while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, know the arising and cessation of perception precisely as they truly are? When practicing the profound prajnaparamita, great bodhisattvas know precisely as it truly is that when perception arises, it comes from nowhere, and when it ceases, it goes nowhere. Although it neither comes nor goes, it accords with arising and cessation. This is called a great bodhisattva’s knowing the arising and cessation of perception precisely as they truly are while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva, while practicing the profound prajnaparamita, know the suchness of perception precisely as it truly is? When practicing the profound prajnaparamita, a great bodhisattva knows precisely as it truly is that the suchness of perception neither arises nor ceases, neither comes nor goes, is neither defiled nor purified, and neither increases nor decreases. It abides perpetually as its own nature, without falsity or change, and is therefore called suchness. This is called a great bodhisattva’s knowing the suchness of perception precisely as it truly is while practicing the profound prajnaparamita.

Fascicle 471

THE END