大般若波羅蜜多經

07

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

“Blessed One! As I understand the meaning of what the Buddha has taught, the great bodhisattvas do not don the armor of great merit; this, one should know, is precisely donning the armor of the Great Vehicle, because the intrinsic characteristics of all dharmas are empty. Why is this so?

“Blessed One! Form and the characteristic of form are empty; likewise, consciousness and the characteristic of consciousness are empty. The eye ayatana and the characteristic of the eye ayatana are empty; likewise, the mind ayatana and the characteristic of the mind ayatana are empty.

The form ayatana and the characteristic of the form ayatana are empty; likewise, the dharma ayatana and the characteristic of the dharma ayatana are empty. The eye dhatu and the characteristic of the eye dhatu are empty; likewise, the mind dhatu and the characteristic of the mind dhatu are empty. The form dhatu and the characteristic of the form dhatu are empty; likewise, the dharma dhatu and the characteristic of the dharma dhatu are empty.

The eye-consciousness dhatu and the characteristic of the eye-consciousness dhatu are empty; likewise, the mind-consciousness dhatu and the characteristic of the mind-consciousness dhatu are empty. Eye-contact and the characteristic of eye-contact are empty; likewise, mind-contact and the characteristic of mind-contact are empty. The feelings arising with eye-contact as condition, and the characteristics of the feelings arising with eye-contact as condition, are empty; likewise, the feelings arising with mind-contact as condition, and the characteristics of the feelings arising with mind-contact as condition, are empty.

The perfection of giving and the characteristic of the perfection of giving are empty; likewise, the perfection of prajna and the characteristic of the perfection of prajna are empty. Inner emptiness and the characteristic of inner emptiness are empty; likewise, the emptiness of the intrinsic nature of nonexistence and the characteristic of the emptiness of the intrinsic nature of nonexistence are empty. The four establishments of mindfulness and the characteristics of the four establishments of mindfulness are empty; likewise, the Noble Eightfold Path and the characteristics of the Noble Eightfold Path are empty.

“In this way, up to the ten powers of the Tathagata, the characteristics of the ten powers of the Tathagata are empty; likewise, the eighteen distinctive qualities of a Buddha and the characteristics of the eighteen distinctive qualities of a Buddha are empty. Great bodhisattvas and the characteristics of great bodhisattvas are empty. Donning the armor of great merit and the characteristic of donning the armor of great merit are empty.

“Blessed One! For this reason, one should know that when great bodhisattvas don the armor of merit, they are donning the armor of the Great Vehicle.”

The Buddha said to Subhuti:

“So it is! So it is! It is exactly as you have said. Why is this so? Because the knowledge of all-knowledge neither creates nor acts. All sentient beings likewise neither create nor act, and their afflictions likewise neither create nor act. It is for this purpose that great bodhisattvas don the armor of the Great Vehicle.”

The Venerable Subhuti again said to the Buddha:

“For what causes and conditions does the knowledge of all-knowledge neither create nor act, while all sentient beings likewise neither create nor act and their afflictions likewise neither create nor act, so that great bodhisattvas don the armor of the Great Vehicle for this purpose?”

The Buddha said to Subhuti:

“Because agents are ultimately unobtainable, the knowledge of all-knowledge neither creates nor acts; all sentient beings likewise neither create nor act, and their afflictions likewise neither create nor act. Why is this so?

“Subhuti! Form through consciousness is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because form through consciousness is ultimately unobtainable. The eye ayatana through the mind ayatana is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the eye ayatana through the mind ayatana is ultimately unobtainable. The form ayatana through the dharma ayatana is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the form ayatana through the dharma ayatana is ultimately unobtainable. The eye dhatu through the mind dhatu is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the eye dhatu through the mind dhatu is ultimately unobtainable. The form dhatu through the dharma dhatu is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the form dhatu through the dharma dhatu is ultimately unobtainable. The eye-consciousness dhatu through the mind-consciousness dhatu is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the eye-consciousness dhatu through the mind-consciousness dhatu is ultimately unobtainable. Eye-contact through mind-contact is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because eye-contact through mind-contact is ultimately unobtainable. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are neither created nor uncreated, neither act nor do not act. Why is this so?

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are ultimately unobtainable. The self through the one who sees is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because the self through the one who sees is ultimately unobtainable. Dreams, illusions, magical creations, echoes, mirages, reflections in a mirror, transformations, gandharva cities, and so forth are neither created nor uncreated, neither act nor do not act. Why is this so?

Because dreams through gandharva cities are ultimately unobtainable. Inner emptiness through the emptiness of the intrinsic nature of nonexistence is neither created nor uncreated, neither acts nor does not act. Why is this so?

Because inner emptiness through the emptiness of the intrinsic nature of nonexistence is ultimately unobtainable. The four establishments of mindfulness through the Noble Eightfold Path are neither created nor uncreated, neither act nor do not act. Why is this so?

Because the four establishments of mindfulness through the Noble Eightfold Path are ultimately unobtainable. The liberation gateways of emptiness, signlessness, and wishlessness are neither created nor uncreated, neither act nor do not act. Why is this so?

Because the liberation gateways of emptiness, signlessness, and wishlessness are ultimately unobtainable. To speak fully, up to the ten powers of the Tathagata, 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 are neither created nor uncreated, neither act nor do not act. Why is this so?

Because the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are ultimately unobtainable. Suchness, the dharma dhatu, the Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, and the ultimate reality are neither created nor uncreated, neither act nor do not act.

Why is this so? Because suchness through ultimate reality is ultimately unobtainable. Great bodhisattvas are neither created nor uncreated, neither act nor do not act.

Why is this so? Because great bodhisattvas are ultimately unobtainable. All Tathagatas, Arhats, Perfectly Enlightened Ones are neither created nor uncreated, neither act nor do not act.

Why is this so? Because all Tathagatas, Arhats, Perfectly Enlightened Ones are ultimately unobtainable. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are neither created nor uncreated, neither act nor do not act.

Why is this so? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are ultimately unobtainable.

“Subhuti! For this reason, the knowledge of all-knowledge neither creates nor acts; all sentient beings likewise neither create nor act, and their afflictions likewise neither create nor act. It is for this purpose that great bodhisattvas don the armor of the Great Vehicle.

“Subhuti! For this reason, when great bodhisattvas do not don the armor of merit, one should know that this is donning the armor of the Great Vehicle.”

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

“Blessed One! As I understand the meaning of the Buddha’s teaching, form through consciousness is neither bound nor liberated.”

Then Purnamaitrayaniputra asked Subhuti:

“Venerable one, do you say that form through consciousness is neither bound nor liberated?”

Subhuti replied:

“So it is! So it is!”

Purnamaitrayaniputra asked:

“What form through consciousness is neither bound nor liberated?”

Subhuti replied:

“Form through consciousness, being like dreams through gandharva cities, is neither bound nor liberated. Why is this so? Because all such form through consciousness is nonexistent, remote and detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.”

Furthermore, Purnamaitrayaniputra! Past form through consciousness is neither bound nor liberated. Future form through consciousness is neither bound nor liberated. Present form through consciousness is neither bound nor liberated. Why? Because all such form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Wholesome form through consciousness is neither bound nor liberated. Unwholesome form through consciousness is neither bound nor liberated. Indeterminate form through consciousness is neither bound nor liberated. Why? Because all this form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Culpable form through consciousness is neither bound nor liberated. Blameless form through consciousness is neither bound nor liberated. Why? Because all this form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Contaminated form through consciousness is neither bound nor liberated. Uncontaminated form through consciousness is neither bound nor liberated. Why? Because all this form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Mundane form through consciousness is neither bound nor liberated. Supramundane form through consciousness is neither bound nor liberated. Why? Because all this form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Defiled form through consciousness is neither bound nor liberated. Purified form through consciousness is neither bound nor liberated. Why? Because all this form through consciousness is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! All dharmas are neither bound nor liberated. Why? Because all dharmas are without inherent existence, detached, quiescent, signless, and inactive; because they are unborn, unceasing, undefiled, and unpurified, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The perfection of generosity through the perfection of prajna is neither bound nor liberated. Why? Because the perfections of generosity and so forth are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The emptiness of internal dharmas through the emptiness of the absence of intrinsic nature is neither bound nor liberated. Why? Because the emptiness of internal dharmas and so forth is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The four foundations of mindfulness through the Noble Eightfold Path are neither bound nor liberated. Why? Because all the four foundations of mindfulness and so forth are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The liberation gates of emptiness, signlessness, and wishlessness are neither bound nor liberated. Why? Because these liberation gates are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Thus, up to and including the Tathagata's ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha are neither bound nor liberated. Why? Because all the ten powers and so forth are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are neither bound nor liberated. Why? Because these kinds of knowledge are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! All practices of great bodhisattvas are neither bound nor liberated. Why? Because the practices of great bodhisattvas are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! The unsurpassed, complete, perfect enlightenment of all Buddhas is neither bound nor liberated. Why? Because the unsurpassed, complete, perfect enlightenment of all Buddhas is without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, it is neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Great bodhisattvas are neither bound nor liberated. Why? Because great bodhisattvas are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! All Tathagatas, Arhats, Perfectly Enlightened Ones are neither bound nor liberated. Why? Because the Tathagatas, Arhats, Perfectly Enlightened Ones are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Furthermore, Purnamaitrayaniputra! Suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding of dharmas, and the ultimate reality are neither bound nor liberated. Why? Because suchness and so forth are without inherent existence, detached, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified; therefore, they are neither bound nor liberated.

Purnamaitrayaniputra! Great bodhisattvas, taking non-apprehension as their skillful means, know in accordance with reality this wondrous Dharma gate of being neither bound nor liberated.

Purnamaitrayaniputra! Great bodhisattvas, taking non-apprehension as their skillful means, diligently cultivate and train in the six perfections through the knowledge of all aspects, which are thus neither bound nor liberated.

Purnamaitrayaniputra! Great bodhisattvas should abide correctly in these six perfections through the knowledge of all aspects, which are neither bound nor liberated.

Purnamaitrayaniputra! Great bodhisattvas, taking non-apprehension as their skillful means, should mature sentient beings who are neither bound nor liberated; should adorn and purify Buddha lands that are neither bound nor liberated; should draw near to and make offerings to Buddhas who are neither bound nor liberated; and should retain Dharma gates that are neither bound nor liberated.

Purnamaitrayaniputra! These great bodhisattvas are never separated from Buddhas who are neither bound nor liberated; are never separated from supernormal powers that are neither bound nor liberated; are never separated from the five kinds of eyes that are neither bound nor liberated; are never separated from dharani gates that are neither bound nor liberated; and are never separated from samadhi gates that are neither bound nor liberated.

Purnamaitrayaniputra! This great bodhisattva will certainly give rise to the knowledge of path-aspects that is neither bound nor released, and will certainly realize the knowledge of all things and the knowledge of all aspects that are neither bound nor released. This great bodhisattva will certainly turn the Dharma wheel that is neither bound nor released. This great bodhisattva will certainly use the essential teachings of the Three Vehicles, which are neither bound nor released, to establish all kinds of sentient beings, who are neither bound nor released, so that they may realize ultimate nirvana, which is neither bound nor released.

Purnamaitrayaniputra! By cultivating the six paramitas that are neither bound nor released, this great bodhisattva can realize the nature of all dharmas, which is neither bound nor released. Because it is nonexistent, remote, quiescent, signless, inactive, unborn, unceasing, undefiled, and unpurified, it is neither bound nor released.

Purnamaitrayaniputra! You should know that this great bodhisattva is called one who dons the armor of the Great Vehicle, which is neither bound nor released. This great bodhisattva swiftly realizes unsurpassed, complete enlightenment and can bring benefit and happiness to sentient beings until the end of future time.

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

“Blessed One! What are called the characteristics of the Great Vehicle of great bodhisattvas? How do great bodhisattvas proceed toward the Great Vehicle? From where does this Great Vehicle depart, and where does it arrive and abide? Where is this Great Vehicle established? Who travels by this Great Vehicle to attain liberation?”

The Buddha said to Subhuti:

“Your first question was: ‘What are called the characteristics of the Great Vehicle of great bodhisattvas?’ Subhuti, you should know that the six paramitas are the characteristics of the Great Vehicle of great bodhisattvas. What are these six? The first is the perfection of generosity; the second is the perfection of pure ethical discipline; the third is the perfection of patience; the fourth is the perfection of diligence; the fifth is the perfection of meditative concentration; and the sixth is the perfection of prajnaparamita.

“What is called the perfection of generosity? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, personally relinquishes all inner and outer possessions and also encourages others to relinquish their inner and outer possessions. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of generosity.

“What is the perfection of pure ethical discipline? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, personally undertakes and maintains the ten wholesome courses of action and also encourages others to undertake and maintain the ten wholesome courses of action. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of pure ethical discipline.

“What is the perfection of patience? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, personally perfects supreme patience and also encourages others to perfect supreme patience. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of patience.

“What is the perfection of diligence? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, diligently cultivates the five paramitas without relinquishing them and also encourages others to diligently cultivate the five paramitas without relinquishing them. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of diligence.

“What is the perfection of meditative concentration? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, personally and skillfully enters the meditative concentrations, yet does not take rebirth under the influence of those states of concentration. The great bodhisattva also encourages others to skillfully enter the meditative concentrations without taking rebirth under the influence of those states of concentration. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of meditative concentration.

“What is the perfection of prajnaparamita? A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, personally observes the nature of all dharmas exactly as it is, without apprehending the nature of any dharma. The great bodhisattva also encourages others to observe the nature of all dharmas exactly as it is, without apprehending the nature of any dharma. Safeguarding these roots of virtue, using non-apprehension as skillful means, the great bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment. This is the perfection of prajnaparamita.

“Subhuti! These are the characteristics of the Great Vehicle of great bodhisattvas.

“Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas are what are called the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, great emptiness, the emptiness of emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless and endless emptiness, the emptiness of the undispersed, the emptiness of intrinsic nature, the emptiness of characteristics, the emptiness of all dharmas, the emptiness of nonexistence, and the emptiness of the intrinsic nature of nonexistence.

“What is the emptiness of the internal? The internal means internal dharmas, namely the eye, ear, nose, tongue, body, and mind. You should know that among these, the eye is empty of the eye, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. In the same way, up to and including the mind, the mind is empty of the mind, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. This is the emptiness of the internal.

“What is the emptiness of the external? The external means external dharmas, namely form, sound, odor, taste, touch, and mental objects. You should know that among these, form is empty of form, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. In the same way, up to and including mental objects, mental objects are empty of mental objects, neither permanent nor subject to destruction. Why? Because their intrinsic nature is such. This is the emptiness of the external.

“What is the emptiness of the internal and external? The internal and external means internal and external dharmas, namely the six internal ayatanas and the six external ayatanas. You should know that among these, internal dharmas are empty of external dharmas, neither permanent nor subject to destruction. Why? Because their intrinsic nature is such. That is, the six internal ayatanas are empty of the six external ayatanas. External dharmas are empty of internal dharmas, neither permanent nor subject to destruction. Why? Because their intrinsic nature is such. That is, the six external ayatanas are empty of the six internal ayatanas. This is the emptiness of the internal and external.

“What is great emptiness? ‘Great’ here means the ten directions. You should know that among these, the eastern direction is empty of the eastern direction, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. In the same way, up to and including the downward direction, the downward direction is empty of the downward direction, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. This is great emptiness.

“What is the emptiness of emptiness? ‘Emptiness’ here means the emptiness of all dharmas. This emptiness, in turn, is empty because of the emptiness of emptiness, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. This is the emptiness of emptiness.

“What is the emptiness of ultimate meaning? Ultimate meaning here is nirvana. You should know that nirvana is empty of nirvana, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. This is the emptiness of ultimate meaning.

“What is the emptiness of the conditioned? The conditioned here means the three realms. You should know that the Desire Realm is empty of the Desire Realm, neither permanent nor subject to destruction. Why? Because its intrinsic nature is such. The Form Realm and the Formless Realm are empty of the Form Realm and the Formless Realm, neither permanent nor subject to destruction. Why? Because their intrinsic nature is such. This is the emptiness of the conditioned.”

What is the emptiness of the unconditioned? The unconditioned is a dharma that is unarisen, unchanging, and unceasing. One should know that the unconditioned, being empty of the unconditioned, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of the unconditioned.

What is the emptiness of the ultimate? The ultimate means that ultimately no dharma can be apprehended. One should know that the ultimate, being empty of the ultimate, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of the ultimate.

What is the emptiness of the boundless? The boundless means that no initial boundary, final boundary, or intermediate boundary can be apprehended. Whatever dharma has no apprehensible initial boundary, final boundary, or intermediate boundary has nowhere from which it comes and nowhere to which it goes. One should know that the boundless, being empty of the boundless, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of the boundless.

What is the emptiness of non-dispersion? Dispersion means that among dharmas, letting go, abandoning, and relinquishing can be apprehended. A dharma in which no letting go, abandoning, or relinquishing can be apprehended is called a dharma of non-dispersion. Non-dispersion, being empty of non-dispersion, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of non-dispersion.

What is the emptiness of intrinsic nature? Intrinsic nature means the conditioned nature or the unconditioned nature of all dharmas. This intrinsic nature is not created by hearers, not created by pratyekabuddhas, not created by bodhisattvas, not created by the Buddhas, nor created by anyone else; rather, its nature is simply so, and therefore it is called intrinsic nature. One should know that intrinsic nature, being empty of intrinsic nature, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of intrinsic nature.

What is the emptiness of characteristics? Characteristics are the individual characteristics and common characteristics of dharmas. Here one should know that characteristics, being empty of characteristics, neither abide permanently nor perish. Why? Because their intrinsic nature is so. This is the emptiness of characteristics.

What is the emptiness of all dharmas? All dharmas are form through consciousness; the eye through the mind; forms through mental objects; eye-consciousness through mind-consciousness; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; and conditioned dharmas and unconditioned dharmas. These are called all dharmas. Here, all dharmas, being empty of all dharmas, neither abide permanently nor perish. Why? Because their intrinsic nature is so. This is the emptiness of all dharmas.

What is the emptiness of nonexistence of nature? Nonexistence of nature means that therein not even the slightest nature can be apprehended. One should know that nonexistence of nature, being empty of nonexistence of nature, neither abides permanently nor perishes. Why? Because its intrinsic nature is so. This is the emptiness of nonexistence of nature.

What is the emptiness of the intrinsic nature of nonexistence of nature? The intrinsic nature of nonexistence of nature means that, among all dharmas, no dharma can be compounded, yet a nature that is compounded exists because its intrinsic nature arises from conditions. One should know that the intrinsic nature of nonexistence of nature, being empty of the intrinsic nature of nonexistence of nature, neither abides permanently nor perishes. Why? Because its intrinsic nature is so.

Furthermore, Subhuti! Existence is empty of existence, nonexistence is empty of nonexistence, intrinsic nature is empty of intrinsic nature, and other-nature is empty of other-nature.

What does it mean that existence is empty of existence? Existence refers to conditioned dharmas, namely, the five skandhas. Thus, existence is empty of existence because the five skandhas—form and so forth—cannot be apprehended and because their nature is unarisen.

What does it mean that nonexistence is empty of nonexistence? Nonexistence refers to unconditioned dharmas. Here, unconditioned dharmas are empty of unconditioned dharmas; this is nonexistence being empty of nonexistence.

What does it mean that intrinsic nature is empty of intrinsic nature? It means that the intrinsic nature of all dharmas is empty. Here, it is not created by wisdom, not created by views, nor produced by any other dharma; therefore, it is said that intrinsic nature is empty of intrinsic nature.

What does it mean that other-nature is empty of other-nature? It means that, whether or not a Tathagata appears in the world, the abiding of Dharma, the fixed order of Dharma, the dharmadhatu, suchness, the nature that is not false, the nature that does not change, and the limit of reality are just so. Because other-nature is empty, it is said that other-nature is empty of other-nature.

Subhuti! These are characteristics of the Great Vehicle when great bodhisattvas practice the profound prajnaparamita.

Furthermore, Subhuti! The characteristics of the Great Vehicle of great bodhisattvas are the Vigorous Practice Samadhi, Precious Seal Samadhi, Lion’s Play Samadhi, Wondrous Moon Samadhi, Moon-Banner Sign Samadhi, All-Dharmas’ Emergence Samadhi, Consecration Samadhi, Definitive Dharma-Realm Samadhi, Definitive Banner-Sign Samadhi, Adamantine Analogy Samadhi, Entry into the Dharma Seal Samadhi, King of Concentrations Samadhi, Skillful Establishment Samadhi, Emission of Light Samadhi, Assemblage of Powers Samadhi, Equal Emergence Samadhi, Definitive Entry into Words Samadhi, Equal Entry into Designations Samadhi, Contemplation of the Directions Samadhi, Upholding the Seal Samadhi, Freedom from Forgetfulness Samadhi, Ocean-Seal toward Which All Dharmas Equally Proceed Samadhi,

Pervasion of Empty Space Samadhi, Adamantine Wheel Samadhi, Immeasurable Light Samadhi, Unattached and Unobstructed Samadhi, Turning the Wheels of All Dharmas Samadhi, Relinquishment of Treasures Samadhi, Universal Illumination Samadhi, Freedom from Attachment Samadhi, Abiding in the Signless Samadhi, Nonconceptualization Samadhi, Stainless Lamp Samadhi, Boundless Light Samadhi, Emanation of Light Samadhi, Universal Radiance Samadhi, Pure Firmness Samadhi, Stainless Light Samadhi, Production of Wondrous Joy Samadhi, Lightning Lamp Samadhi, Inexhaustible Samadhi, Possession of Majestic Radiance Samadhi, Freedom from Exhaustion Samadhi, Indestructible Samadhi, Unfolding Samadhi, Sun-Lamp Samadhi, Pure Moon Samadhi, Pure Light Samadhi, Immovable Samadhi, Illumination of Dharma Samadhi,

What Should and Should Not Be Done Samadhi, Wisdom-Banner Sign Samadhi, Adamantine Garland Samadhi, Abiding Mind Samadhi, Universal Illumination Samadhi, Skillful Abiding Samadhi, Accumulation of Treasures Samadhi, Wondrous Dharma Seal Samadhi, Equality of the Nature of Dharmas Samadhi, Relinquishment of Delight and Attachment Samadhi, Valiance in the Dharma Samadhi, Dispersion Samadhi, Analysis of Dharma Phrases Samadhi, Equality of Intrinsic Characteristics Samadhi, Freedom from the Characteristics of Written Words Samadhi, Severance of Objects of Cognition Samadhi, Changelessness Samadhi, Freedom from Categories Samadhi, Entry into Names and Characteristics Samadhi, Practice of the Signless Samadhi, Freedom from Obscuring Darkness Samadhi, Complete Practice Samadhi, Immutability Samadhi,

Transcendence of Realms Samadhi, Freedom from the Accumulation of Multitudinous Virtues Samadhi, Definitive Abiding Samadhi, Pure Wondrous Flower Samadhi, Possession of the Factors of Awakening Samadhi, Boundless Eloquence Samadhi, Unequaled Equality Samadhi, Universal Transcendence of All Samadhi, Decisive Discernment of All Samadhi, Dispelling Doubt Samadhi, Nonabiding Samadhi, Adornment with the Single Characteristic Samadhi, Elicitation of the Characteristics of Practice Samadhi, Single Characteristic of Practice Samadhi, Freedom from the Characteristics of Practice Samadhi, Wondrous Characteristics of Practice Samadhi, Penetrating and Shattering the Depths of All Forms of Existence Samadhi, Precious Firmness Samadhi, Liberation from Sounds and Written Words Samadhi,

Entry into Conventionally Designated Language Samadhi, Blazing Torch Samadhi, Adornment and Purification of Characteristics Samadhi, Absence of Marks Samadhi, Possession of Wondrous Characteristics Samadhi, Taking No Delight in Any Suffering or Pleasure Samadhi, Inexhaustible Characteristics of Practice Samadhi, Possession of Dharani Samadhi, Subjugation of All Those of Right and Wrong Disposition Samadhi, Cessation of Opposition Samadhi, Freedom from Attachment and Aversion Samadhi, Stainless Illumination Samadhi, Possession of Firmness Samadhi, Pure Light of the Full Moon Samadhi, Great Adornment Samadhi, Universal Illumination of the World Samadhi, Equality of Concentration Samadhi, Complete Freedom from Defilement Samadhi, Equal Principle of Contention and Noncontention Samadhi,

Freedom from Abodes, Marks, and Attachment Samadhi, Definitive Abiding in Suchness Samadhi, Freedom from the Impurities and Evils of Body, Speech, and Mind Samadhi, Like Empty Space Samadhi, and Undefiled and Unattached Samadhi.

There are immeasurable hundreds of thousands of samadhis such as these. These are characteristics of the bodhisattva’s Great Vehicle.

Subhuti! Why is this called the Vigorous Practice Samadhi? It is because, while abiding in this samadhi, one can encompass all spheres of practice of the concentrations; therefore, it is called the Vigorous Practice Samadhi.

Why is it called the Precious Seal Samadhi? It is because, while abiding in this samadhi, one can seal the differing characteristics of practice of the concentrations. Therefore, it is called the Precious Seal Samadhi.

Why is it called the Lion’s Play Samadhi? It is because, while abiding in this samadhi, one plays freely among the concentrations; therefore, it is called the Lion’s Play Samadhi.

Why is it called the Wondrous Moon Samadhi? It is because, while abiding in this samadhi, one illuminates all concentrations like the full moon; therefore, it is called the Wondrous Moon Samadhi.

Why is it called the Moon-Banner Sign Samadhi? It is because, while abiding in this samadhi, one can preserve the banner-signs of the concentrations; therefore, it is called the Moon-Banner Sign Samadhi.

Why is it called the All-Dharmas’ Emergence Samadhi? It is because, while abiding in this samadhi, one can surge forth from all supreme concentrations; therefore, it is called the All-Dharmas’ Emergence Samadhi.

Why is it called the Consecration Samadhi? It is because, while abiding in this samadhi, one can contemplate even the summit of the supreme concentrations; therefore, it is called the Consecration Samadhi.

Why is it called the Definitive Dharma-Realm Samadhi? It is because, while abiding in this samadhi, one definitively illuminates and clearly comprehends the Dharma realm; therefore, it is called the Definitive Dharma-Realm Samadhi.

Why is it called the Definitive Banner-Sign Samadhi? It is because, while abiding in this samadhi, one will definitively grasp the banner-signs of the concentrations; therefore, it is called the Definitive Banner-Sign Samadhi.

Why is it called the Adamantine Analogy Samadhi? It is because, while abiding in this samadhi, one can vanquish all other concentrations without being vanquished by them; therefore, it is called the Adamantine Analogy Samadhi.

Why is it called the Entry into the Dharma Seal Samadhi? It is because, while abiding in this samadhi, one can universally awaken to and enter all Dharma seals; therefore, it is called the Entry into the Seal of Contemplation Samadhi.

Why is it called the King of Concentrations Samadhi? It is because, while abiding in this samadhi, one attains complete mastery within all concentrations; therefore, it is called the King of Concentrations Samadhi.

Why is it called the Skillful Establishment Samadhi? It is because, while abiding in this samadhi, one can skillfully establish the King of Concentrations; therefore, it is called the Skillful Establishment Samadhi.

Why is it called the Emission of Light Samadhi? It is because, while abiding in this samadhi, one can unfold the light within the concentrations; therefore, it is called the Emission of Light Samadhi.

Why is it called the Assemblage of Powers Samadhi? It is because, while abiding in this samadhi, one can bring forth the manifold powers of the concentrations; therefore, it is called the Assemblage of Powers Samadhi.

Why is it called the Equal Emergence Samadhi? It is because, while abiding in this samadhi, one causes all supreme concentrations to emerge equally; therefore, it is called the Equal Emergence Samadhi.

Why is it called the Definitive Entry into Words Samadhi? It is because, while abiding in this samadhi, one can assuredly enter the concentration of words; therefore, it is called the Definitive Entry into Words Samadhi.

Why is it called the Equal Entry into Designations Samadhi? It is because, while abiding in this samadhi, one equally awakens to and enters the names of the concentrations that explain their principles and meanings; therefore, it is called the Equal Entry into Designations Samadhi.

Why is it called the Contemplation of the Directions Samadhi? It is because, while abiding in this samadhi, one can contemplate and illuminate the directions of the concentrations; therefore, it is called the Contemplation of the Directions Samadhi.

Why is it called the Upholding the Seal Samadhi? It is because, while abiding in this samadhi, one can fully uphold the wondrous seals of the concentrations; therefore, it is called the Upholding the Seal Samadhi.

Why is it called the Freedom from Forgetfulness Samadhi? It is because, while abiding in this samadhi, one does not forget or lose the characteristics of the concentrations; therefore, it is called the Freedom from Forgetfulness Samadhi.

Why is it called the Samadhi of the Ocean-Seal toward Which All Dharmas Equally Converge? Because, when abiding in this samadhi, one causes all supreme concentrations to converge equally into it, just as the great ocean receives all rivers; therefore, it is called the Samadhi of the Ocean-Seal toward Which All Dharmas Equally Converge.

Why is it called the Samadhi That Universally Envelops Space? Because, when abiding in this samadhi, one can universally encompass and protect all concentrations, like space, without discriminating among places; therefore, it is called the Samadhi That Universally Envelops Space.

Why is it called the Vajra-Wheel Samadhi? Because, when abiding in this samadhi, one can uphold all supreme concentrations and prevent them from dispersing or being destroyed, like a vajra wheel; therefore, it is called the Vajra-Wheel Samadhi.

Why is it called the Immeasurable Light Samadhi? Because, when abiding in this samadhi, one emits immeasurable rays of light that universally illuminate all sentient beings, causing them to recollect the Dharma they have previously received and to accomplish deeds of great benefit; therefore, it is called the Immeasurable Light Samadhi.

Why is it called the Samadhi Free from Attachment and Obstruction? Because, when abiding in this samadhi, one becomes far removed from all defilement and attachment and from every obstruction; therefore, it is called the Samadhi Free from Attachment and Obstruction.

Why is it called the Samadhi That Severs the Wheel of All Dharmas? Because, when abiding in this samadhi, one realizes the principle of non-arising with regard to all dharmas, causing the suffering of birth and death to cease and never continue again; therefore, it is called the Samadhi That Severs the Wheel of All Dharmas.

Why is it called the Samadhi of Renouncing Treasures? Because, when abiding in this samadhi, one relinquishes even the characteristics of concentrations; how much more, then, would one not relinquish the afflictions and the characteristics of all dharmas? Therefore, it is called the Samadhi of Renouncing Treasures.

Why is it called the Universally Illuminating Samadhi? Because, when abiding in this samadhi, one universally illuminates all concentrations, causing them to shine brilliantly; therefore, it is called the Universally Illuminating Samadhi.

Why is it called the Samadhi of Non-Craving? Because, when abiding in this samadhi, one seeks nothing whatsoever among all dharmas; therefore, it is called the Samadhi of Non-Craving.

Why is it called the Samadhi of Abiding in the Signless? Because, when abiding in this samadhi, one sees no dharma within any concentration in which one might abide; therefore, it is called the Samadhi of Abiding in the Signless.

Why is it called the Samadhi of Non-Conceptualization? Because, when abiding in this samadhi, all inferior mental dharmas and mental factors remain completely unmoved; therefore, it is called the Samadhi of Non-Conceptualization.

Why is it called the Stainless Lamp Samadhi? Because, when abiding in this samadhi, one is like a person holding a bright lamp that clearly illuminates all concentrations; therefore, it is called the Boundless Light Samadhi.

Why is it called the Boundless Light Samadhi? Because, when abiding in this samadhi, one can emit a great radiance that shines universally without bounds; therefore, it is called the Boundless Light Samadhi.

Why is it called the Light-Emitting Samadhi? Because, when abiding in this samadhi, one can emit the radiance of supreme concentration; therefore, it is called the Light-Emitting Samadhi.

Why is it called the Universal Illumination Samadhi? Because, when abiding in this samadhi, one can at all times universally illuminate all supreme concentrations; therefore, it is called the Universal Illumination Samadhi.

Why is it called the Pure and Firm Samadhi? Because, when abiding in this samadhi, one attains the pure and equal nature of all concentrations; therefore, it is called the Pure and Firm Samadhi.

Why is it called the Stainless Light Samadhi? Because, when abiding in this samadhi, one can completely remove the impurities within concentration and can also clearly illuminate all concentrations; therefore, it is called the Stainless Light Samadhi.

Why is it called the Samadhi That Produces Sublime Bliss? Because, when abiding in this samadhi, one can experience the sublime peace and bliss of all concentrations; therefore, it is called the Samadhi That Produces Sublime Bliss.

Why is it called the Lightning-Lamp Samadhi? Because, when abiding in this samadhi, one illuminates all concentrations like the brilliance of a lightning lamp; therefore, it is called the Lightning-Lamp Samadhi.

Why is it called the Inexhaustible Samadhi? Because, when abiding in this samadhi, one sees no point at which the concentrations are exhausted; therefore, it is called the Inexhaustible Samadhi.

Why is it called the Samadhi Endowed with Majestic Radiance? Because, when abiding in this samadhi, one's majestic radiance shines preeminently among all concentrations; therefore, it is called the Samadhi Endowed with Majestic Radiance.

Why is it called the Samadhi of Complete Transcendence? Because, when abiding in this samadhi, one sees all concentrations as having completely transcended everything and sees not even the slightest characteristic of any dharma; therefore, it is called the Samadhi of Complete Transcendence.

Why is it called the Indestructible Samadhi? Because, when abiding in this samadhi, one sees all concentrations as being without blemish; therefore, it is called the Indestructible Samadhi.

Why is it called the Unfolding Samadhi? Because, when abiding in this samadhi, one sees all concentrations as fully unfolded; therefore, it is called the Unfolding Samadhi.

Why is it called the Sun-Lamp Samadhi? Because, when abiding in this samadhi, the concentrations emit light that shines universally; therefore, it is called the Sun-Lamp Samadhi.

Why is it called the Pure Moon Samadhi? Because, when abiding in this samadhi, these concentrations are like the moon dispelling darkness; therefore, it is called the Pure Moon Samadhi.

Why is it called the Pure Light Samadhi? Because, when abiding in this samadhi, one attains the fruition of unobstructed understanding with regard to all concentrations; therefore, it is called the Pure Light Samadhi.

Why is it called the Immovable Samadhi? Because, when abiding in this samadhi, one causes all concentrations to be unmoving, unwavering, and free from arrogance; therefore, it is called the Immovable Samadhi.

Why is it called the Illuminating Samadhi? Because, when abiding in this samadhi, one causes the gateways of concentration to emit light that shines universally; therefore, it is called the Illuminating Samadhi.

Why is it called the Samadhi of What Should and Should Not Be Done? Because, when abiding in this samadhi, one illuminates all concentrations so that everything that should be done and everything that should not be done becomes clearly manifest; therefore, it is called the Samadhi of What Should and Should Not Be Done.

Why is it called the Samadhi of the Banner-Mark of Wisdom? Because, when abiding in this samadhi, one perceives the sublime wisdom-mark of all concentrations; therefore, it is called the Samadhi of the Banner-Mark of Wisdom.

Why is it called the Vajra Garland Samadhi? Because, when abiding in this samadhi, one can penetrate all dharmas without perceiving any characteristic of totality; therefore, it is called the Vajra Garland Samadhi.

Why is it called the Samadhi of the Abiding Mind? Because, when abiding in this samadhi, the mind neither wavers nor universally illuminates; it neither diminishes nor conceives of such a mind; therefore, it is called the Samadhi of the Abiding Mind.

Why is it called the Universally Luminous Samadhi? Because, when abiding in this samadhi, one can contemplate and illuminate the light of all concentrations; therefore, it is called the Universally Luminous Samadhi.

Why is it called the Samadhi of Skillful Abiding? Because, when abiding in this samadhi, one can skillfully establish all concentrations; therefore, it is called the Samadhi of Skillful Abiding.

Why is it called the Treasure Accumulation Samadhi? Because, when abiding in this samadhi, one contemplates all concentrations as a treasury of jewels; therefore, it is called the Treasure Accumulation Samadhi.

Why is it called the Samadhi of the Seal of the Sublime Dharma? Because, when abiding in this samadhi, one can seal and verify all concentrations with the seal of no-seal; therefore, it is called the Samadhi of the Seal of the Sublime Dharma.

Why is it called the Samadhi of the Equal Nature of Dharmas? Because, when abiding in this samadhi, one does not see even the slightest portion of any dharma as separate from the equality of dharmas; therefore, it is called the Samadhi of the Equal Nature of Dharmas.

Why is it called the Samadhi of Relinquishing Cherished Delights? Because, when abiding in this samadhi, one relinquishes cherished delight in all concentrations and all dharmas; therefore, it is called the Samadhi of Relinquishing Cherished Delights.

Why is it called the Samadhi of the Fullness of the Dharma's Wellspring? Because, when abiding in this samadhi, the characteristics of all dharmas disappear, while one becomes entirely fulfilled in the Buddha's teaching; therefore, it is called the Samadhi of the Fullness of the Dharma's Wellspring.

Why is it called the Scattering Samadhi? Because, while abiding in this samadhi, one can cause the samadhis to scatter all dharmas; therefore, it is called the Scattering Samadhi.

Why is it called the Samadhi of Discerning Dharma Phrases? Because, while abiding in this samadhi, one can skillfully discern the Dharma phrases of the samadhis; therefore, it is called the Samadhi of Discerning Dharma Phrases.

Why is it called the Samadhi of the Equality of Intrinsic Characteristics? Because, while abiding in this samadhi, one attains samadhis that greatly delight in the equality of intrinsic characteristics; therefore, it is called the Samadhi of the Equality of Intrinsic Characteristics.

Why is it called the Samadhi Free from the Characteristics of Written Words? Because, while abiding in this samadhi, one does not apprehend samadhis that delight in the characteristics of written words; therefore, it is called the Samadhi Free from the Characteristics of Written Words.

Why is it called the Samadhi that Severs the Object of Cognition? Because, while abiding in this samadhi, one brings to an end the characteristics of the cognitive objects of the samadhis; therefore, it is called the Samadhi Without Change.

Why is it called the Samadhi Without Change? Because, while abiding in this samadhi, one does not realize any characteristic of change in dharmas; therefore, it is called the Samadhi Without Change.

Why is it called the Samadhi Without Categories? Because, while abiding in this samadhi, one does not apprehend the distinct categorical characteristics of dharmas; therefore, it is called the Samadhi Without Categories.

Why is it called the Samadhi of Entering Names and Characteristics? Because, while abiding in this samadhi, one awakens to and enters the distinctions among the names and characteristics of dharmas; therefore, it is called the Samadhi of Entering Names and Characteristics.

Why is it called the Samadhi of Formless Practice? Because, while abiding in this samadhi, one neither perceives nor realizes any characteristic of the samadhis; therefore, it is called the Samadhi of Formless Practice.

Why is it called the Samadhi Free from Obscuring Darkness? Because, while abiding in this samadhi, one can dispel the darkness of the samadhis; therefore, it is called the Samadhi Free from Obscuring Darkness.

Why is it called the Samadhi Endowed with All Modes of Practice? Because, while abiding in this samadhi, one fully perceives the various distinct modes of practice of the samadhis; therefore, it is called the Samadhi Endowed with All Modes of Practice.

Why is it called the Unmoving Samadhi? Because, while abiding in this samadhi, one does not perceive any movement or change in the samadhis; therefore, it is called the Unmoving Samadhi.

Why is it called the Samadhi that Transcends the Sphere of Objects? Because, while abiding in this samadhi, one transcends the characteristics of the cognitive objects of the samadhis; therefore, it is called the Samadhi that Transcends the Sphere of Objects.

Why is it called the Samadhi Free from the Accumulation of Manifold Virtues? Because, while abiding in this samadhi, one does not apprehend any characteristic of aggregation in any dharma or any samadhi, since no dharma can be aggregated; therefore, it is called the Samadhi Free from the Accumulation of Manifold Virtues.

Why is it called the Samadhi of Resolute Abiding? Because, while abiding in this samadhi, although one resolutely abides in the samadhis, one knows that their characteristics and objects cannot be apprehended; therefore, it is called the Samadhi of Resolute Abiding.

Why is it called the Samadhi of the Pure Wondrous Flower? Because, while abiding in this samadhi, one causes all samadhis to become pure, adorned, and radiant like wondrous flowers; therefore, it is called the Samadhi of the Pure Wondrous Flower.

Why is it called the Samadhi Endowed with the Factors of Awakening? Because, while abiding in this samadhi, one cultivates the seven factors of awakening and quickly brings them to perfection; therefore, it is called the Samadhi Endowed with the Factors of Awakening.

Why is it called the Samadhi of Boundless Eloquence? Because, while abiding in this samadhi, one attains boundless eloquence concerning all dharmas; therefore, it is called the Samadhi of Boundless Eloquence.

Why is it called the Samadhi of the Unequaled Equal? Because, while abiding in this samadhi, one attains the quality of the unequaled equal belonging to the samadhis; therefore, it is called the Samadhi of the Unequaled Equal.

Fascicle 488

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