大般若波羅蜜多經

02

Subhuti! How does a great bodhisattva know the characteristic of the formation skandha as it truly is while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, a great bodhisattva knows as it truly is that the formation skandha resembles a plantain tree: when its sheaths are peeled away one by one, no core can be found. This is called a great bodhisattva’s knowing the characteristic of the formation skandha as it truly is while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva know the arising and cessation of the formation skandha as they truly are while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, a great bodhisattva knows as it truly is that when the formation skandha 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 the formation skandha as they truly are while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva know the suchness of the formation skandha as it truly is while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, a great bodhisattva knows as it truly is that the suchness of the formation skandha neither arises nor ceases, neither comes nor goes, is neither defiled nor purified, and neither increases nor decreases. Its nature is always one suchness, without falsity or change; therefore, it is called suchness. This is a great bodhisattva’s knowing the suchness of the formation skandha as it truly is while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva know the characteristic of the consciousness skandha as it truly is while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, great bodhisattvas clearly know as it truly is that the consciousness skandha is like an illusion: it provisionally exists through the conjunction of conditions and cannot be apprehended.

It is like an illusionist and his apprentices conjuring the four divisions of an army at a crossroads—elephant troops, cavalry, chariots, and infantry—or producing appearances of various other forms. Although they seem to exist, they are not real. The consciousness skandha is likewise truly unapprehendable.

This is called a great bodhisattva’s knowing the characteristic of the consciousness skandha as it truly is while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva clearly know the arising and cessation of the consciousness skandha as they truly are while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, a great bodhisattva knows as it truly is that when the consciousness skandha 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 a great bodhisattva’s knowing the arising and cessation of the consciousness skandha as they truly are while practicing the profound prajnaparamita.

Subhuti! How does a great bodhisattva know the suchness of the consciousness skandha as it truly is while practicing the profound prajnaparamita? While practicing the profound prajnaparamita, a great bodhisattva knows as it truly is that the suchness of the consciousness skandha neither arises nor ceases, neither comes nor goes, is neither defiled nor purified, and neither increases nor decreases. Its nature is always one suchness, without falsity or change; therefore, it is called suchness. This is a great bodhisattva’s knowing the suchness of the consciousness skandha as it truly is while practicing the profound prajnaparamita.

Subhuti! Thus, a great bodhisattva who is able to train in the three gates of liberation in this way is also able to train in the form skandha through the consciousness skandha.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the eye ayatana through the mind ayatana?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows the eye ayatana as it truly is and knows the emptiness of the eye ayatana’s intrinsic nature, through to knowing the mind ayatana as it truly is and knowing the emptiness of the mind ayatana’s intrinsic nature—because the intrinsic nature of the internal ayatanas is unapprehendable—then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the eye ayatana through the mind ayatana.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the form ayatana through the dharma ayatana?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows the form ayatana as it truly is and knows the emptiness of the form ayatana’s intrinsic nature, through to knowing the dharma ayatana as it truly is and knowing the emptiness of the dharma ayatana’s intrinsic nature—because the intrinsic nature of the external ayatanas is unapprehendable—then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the form ayatana through the dharma ayatana.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the eye dhatu through the mind dhatu?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows the eye dhatu as it truly is and knows the emptiness of the eye dhatu’s intrinsic nature, through to knowing the mind dhatu as it truly is and knowing the emptiness of the mind dhatu’s intrinsic nature, then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the eye dhatu through the mind dhatu.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the form dhatu through the dharma dhatu?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows the form dhatu as it truly is and knows the emptiness of the form dhatu’s intrinsic nature, through to knowing the dharma dhatu as it truly is and knowing the emptiness of the dharma dhatu’s intrinsic nature, then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the form dhatu through the dharma dhatu.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the eye-consciousness dhatu through the mind-consciousness dhatu?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows the eye-consciousness dhatu as it truly is and knows the emptiness of the eye-consciousness dhatu’s intrinsic nature, through to knowing the mind-consciousness dhatu as it truly is and knowing the emptiness of the mind-consciousness dhatu’s intrinsic nature, then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the eye-consciousness dhatu through the mind-consciousness dhatu.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in eye-contact through mind-contact?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows eye-contact as it truly is and knows the emptiness of eye-contact’s intrinsic nature, through to knowing mind-contact as it truly is and knowing the emptiness of mind-contact’s intrinsic nature, then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in eye-contact through mind-contact.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the feelings arising with eye-contact as condition, through to the feelings arising with mind-contact as condition?

The Buddha said to Subhuti:

– While practicing the profound prajnaparamita, if a great bodhisattva knows as they truly are the feelings arising with eye-contact as condition and knows the emptiness of the intrinsic nature of the feelings arising with eye-contact as condition, through to knowing as they truly are the feelings arising with mind-contact as condition and knowing the emptiness of the intrinsic nature of the feelings arising with mind-contact as condition, then, Subhuti, this great bodhisattva is able to train in the three gates of liberation in this way and is also able to train in the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva who is able to train in the three gates of liberation in this way also able to train in the earth dhatu through the consciousness dhatu?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality the earth dhatu and the emptiness of the intrinsic nature of the earth dhatu, up to the consciousness dhatu and the emptiness of the intrinsic nature of the consciousness dhatu, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the earth dhatu up to the consciousness dhatu.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the causal condition up to the predominant condition?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the causal condition has the characteristic of a seed, the immediately antecedent condition has the characteristic of giving rise, the objective condition has the characteristic of apprehending, and the predominant condition has the characteristic of nonobstruction; that their intrinsic nature is originally empty and free from duality, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the causal condition up to the predominant condition.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the dharmas produced by causes and conditions?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows that all dharmas produced by causes and conditions neither arise nor cease, are neither annihilated nor eternal, are neither one nor different, neither come nor go, are free from all conceptual proliferation, and are quiescent in their original nature, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the dharmas produced by causes and conditions.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in ignorance up to aging and death?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that ignorance up to aging and death neither arise nor cease, are neither defiled nor purified, are originally empty in intrinsic nature, and are free from duality, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in ignorance up to aging and death.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in internal emptiness up to the emptiness of the nonexistence of intrinsic nature?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that internal emptiness up to the emptiness of the nonexistence of intrinsic nature are all devoid of intrinsic nature and entirely unapprehendable, yet is able to abide in them, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in internal emptiness up to the emptiness of the nonexistence of intrinsic nature.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in suchness up to the inconceivable realm?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that suchness up to the inconceivable realm are all free from conceptual proliferation and entirely free from discrimination, yet is able to abide in them, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in suchness up to the inconceivable realm.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the Noble Truths of suffering, its origin, its cessation, and the path?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that suffering has the characteristic of oppression, origin has the characteristic of arising, cessation has the characteristic of tranquility, and the path has the characteristic of deliverance; that they are empty in intrinsic nature, free from duality, and are the certain and true principle of the noble ones; that suffering, origin, cessation, and the path are precisely suchness, and suchness is precisely suffering, origin, cessation, and the path, without duality or difference, and can be known in accordance with reality only by true noble ones—Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the Noble Truths of suffering, its origin, its cessation, and the path.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the perfection of generosity up to prajnaparamita?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the perfection of generosity up to prajnaparamita neither increase nor decrease, are neither defiled nor purified, are devoid of intrinsic nature and unapprehendable, yet can be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the perfection of generosity up to prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the four dhyanas, the four immeasurables, and the four formless attainments?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the four dhyanas, the four immeasurables, and the four formless attainments neither increase nor decrease, are neither defiled nor purified, are devoid of intrinsic nature and unapprehendable, yet can be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the four dhyanas, the four immeasurables, and the four formless attainments.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the four foundations of mindfulness up to the Noble Eightfold Path?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the four foundations of mindfulness up to the Noble Eightfold Path neither increase nor decrease, are neither defiled nor purified, are devoid of intrinsic nature and unapprehendable, yet can be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the four foundations of mindfulness up to the Noble Eightfold Path.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the eight liberations up to the ten totalities?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the eight liberations up to the ten totalities neither increase nor decrease, are neither defiled nor purified, are devoid of intrinsic nature and unapprehendable, yet can be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the eight liberations up to the ten totalities.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the Ground of Utmost Joy up to the Dharma Cloud Ground?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the Ground of Utmost Joy up to the Dharma Cloud Ground neither increase nor decrease, are neither defiled nor purified, are devoid of intrinsic nature and unapprehendable, yet can be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the Ground of Utmost Joy up to the Dharma Cloud Ground.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in all dharani gateways and samadhi gateways?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that all dharani gateways and samadhi gateways neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in all dharani gateways and samadhi gateways.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the five kinds of eyes and the six superknowledges?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the five kinds of eyes and the six superknowledges neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the five kinds of eyes and the six superknowledges.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the Dharma of non-forgetfulness and the nature of constant equanimity?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the Dharma of non-forgetfulness and the nature of constant equanimity neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the Dharma of non-forgetfulness and the nature of constant equanimity.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in bringing sentient beings to maturity and adorning Buddha-fields?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that bringing sentient beings to maturity and adorning Buddha-fields neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in bringing sentient beings to maturity and adorning Buddha-fields.

The Venerable Subhuti again addressed the Buddha:

– How is a great bodhisattva able to train in these three gates of liberation and also able to train in immeasurable and boundless other Buddha-dharmas?

The Buddha said to Subhuti:

– When practicing the profound prajnaparamita, if a great bodhisattva knows in accordance with reality that immeasurable and boundless other Buddha-dharmas neither increase nor decrease, are neither defiled nor purified, lack intrinsic nature, and are unobtainable, yet can still be cultivated, then, Subhuti, that great bodhisattva is able to train in these three gates of liberation and is also able to train in immeasurable and boundless other Buddha-dharmas.

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

– When practicing the profound prajnaparamita, if a great bodhisattva clearly knows in accordance with reality that dharmas such as form and so forth are all distinct yet are not confused with one another, would this not be to use form through consciousness to disrupt the dharma-dhatu? Would this not be to use the eye ayatana through the mind ayatana to disrupt the dharma-dhatu? Would this not be to use the form ayatana through the dharma ayatana to disrupt the dharma-dhatu? Would this not be to use the eye dhatu through the mind dhatu to disrupt the dharma-dhatu? Would this not be to use the form dhatu through the dharma dhatu to disrupt the dharma-dhatu? Would this not be to use the eye-consciousness dhatu through the mind-consciousness dhatu to disrupt the dharma-dhatu? Would this not be to use eye-contact through mind-contact to disrupt the dharma-dhatu? Would this not be to use the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition to disrupt the dharma-dhatu? Would this not be to use the earth dhatu through the consciousness dhatu to disrupt the dharma-dhatu? Would this not be to use the causal condition through the dominant condition to disrupt the dharma-dhatu? Would this not be to use the dharmas arising from causes and conditions to disrupt the dharma-dhatu? Would this not be to use ignorance through aging and death to disrupt the dharma-dhatu? Would this not be to use inner emptiness through the emptiness of the absence of intrinsic nature to disrupt the dharma-dhatu? Would this not be to use suchness through the inconceivable realm to disrupt the dharma-dhatu? Would this not be to use the Noble Truths of suffering, its origin, its cessation, and the path to disrupt the dharma-dhatu? Would this not be to use the perfection of generosity through the perfection of prajna to disrupt the dharma-dhatu? Would this not be to use the four dhyanas, the four immeasurables, and the four formless absorptions to disrupt the dharma-dhatu? Would this not be to use the four foundations of mindfulness through the Noble Eightfold Path to disrupt the dharma-dhatu? Would this not be to use the gates of liberation of emptiness, signlessness, and wishlessness to disrupt the dharma-dhatu? Would this not be to use the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality to disrupt the dharma-dhatu? Would this not be to use the Stage of Pure Contemplation through the Stage of the Tathagata to disrupt the dharma-dhatu? Would this not be to use the Stage of Great Joy through the Stage of the Dharma Cloud to disrupt the dharma-dhatu? Would this not be to use all dharani gateways and samadhi gateways to disrupt the dharma-dhatu? Would this not be to use the five kinds of eyes and the six superknowledges to disrupt the dharma-dhatu? Would this not be to use the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha to disrupt the dharma-dhatu? Would this not be to use the thirty-two excellent marks and the eighty minor characteristics of a Great Being to disrupt the dharma-dhatu? Would this not be to use the Dharma of non-forgetfulness and the nature of constant equanimity to disrupt the dharma-dhatu? Would this not be to use the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects to disrupt the dharma-dhatu? Would this not be to use the fruit of stream-entry through the enlightenment of a pratyekabuddha to disrupt the dharma-dhatu? Would this not be to use all the practices of great bodhisattvas to disrupt the dharma-dhatu? Would this not be to use the fruit of the unsurpassed, complete and perfect enlightenment of the Buddhas to disrupt the dharma-dhatu? Would this not be to use the knowledge of all-knowing wisdom to disrupt the dharma-dhatu? Why is this? Blessed One, it is because the dharma-dhatu is nondual and without differentiation.

The Buddha said to Subhuti:

– If apart from the dharma-dhatu there were some other dharma that could be apprehended or spoken of, then that dharma could destroy the dharma-dhatu. Yet because apart from the dharma-dhatu no dharma can be apprehended, there is no other dharma that could destroy the dharma-dhatu. Why? Because the Buddhas, bodhisattvas, pratyekabuddhas, and shravakas know that apart from the dharma-dhatu no dharma can be apprehended. Knowing that no dharma can be apart from the dharma-dhatu, they also cannot construct or expound such a dharma for others.

Therefore, Subhuti, when practicing profound prajnaparamita, great bodhisattvas must train in the characteristic of the dharma-dhatu as nondual, undifferentiated, and indestructible.

The Venerable Subhuti again addressed the Buddha:

– In what must a great bodhisattva who wishes to train in the dharma-dhatu train?

The Buddha said to Subhuti:

– A great bodhisattva who wishes to train in the dharma-dhatu must train in all dharmas. Why? Subhuti, because all dharmas enter the dharma-dhatu.

The Venerable Subhuti again addressed the Buddha:

– Why is it said that all dharmas enter the dharma-dhatu?

The Buddha said to Subhuti:

– Whether a Buddha appears in the world or does not appear in the world, dharmas are originally such by their very nature: they all enter the dharma-dhatu and bear no characteristics of difference; this is not so merely because a Buddha has declared it. Why? Subhuti, whether wholesome or unwholesome dharmas, determinate or indeterminate dharmas, contaminated or uncontaminated dharmas, mundane or supramundane dharmas, conditioned or unconditioned dharmas—all such dharmas enter the signless, unconditioned, and empty-by-nature dharma-dhatu.

Therefore, Subhuti, when practicing profound prajnaparamita, great bodhisattvas who wish to train in the dharma-dhatu must train in all dharmas. If they train in all dharmas, they thereby train in the dharma-dhatu.

The Venerable Subhuti again addressed the Buddha:

– If all dharmas enter the nondual and undifferentiated dharma-dhatu, why must great bodhisattvas train in the paramita of generosity through the paramita of wisdom? Why must they train in the first dhyana through the fourth dhyana? Why must they train in the immeasurable loving-kindness through the immeasurable equanimity? Why must they train in the concentration of the sphere of infinite space through the concentration of the sphere of neither perception nor non-perception? Why must they train in the four foundations of mindfulness through the Noble Eightfold Path? Why must they train in the liberating Dharma gateways of emptiness, signlessness, and wishlessness? Why must they train in the eight liberations through the ten totalities? Why must they train in the Ground of Utmost Joy through the Ground of the Dharma Cloud? Why must they train in all dharani gateways and samadhi gateways? Why must they train in inner emptiness through the emptiness of the absence of self-nature? Why must they train in suchness through the inconceivable realm? Why must they train in the Noble Truths of suffering, its origin, its cessation, and the path? Why must they train in the five kinds of eyes and the six superknowledges? Why must they train in the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha? Why must they train in the Dharma of non-forgetfulness and the nature of perpetual equanimity? Why must they train in the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects? Why must they train to perfect the thirty-two excellent marks and eighty minor characteristics of a Great Being? Why must they train to perfect great families such as those of kshatriyas, brahmins, elders, and householders? Why must they train to perfect the heavens from that of the Four Great Kings through the Heaven of Mastery over Others’ Creations? Why must they perfect the heavens from that of Brahma’s Assembly through the Heaven of Abundant Fruit? Why must they train to perfect the qualities of the Pure Abodes without delighting in birth in those realms? Why must they train in the qualities of the gods of the Sphere of Infinite Space through those of the Sphere of Neither Perception nor Non-perception without delighting in birth in those realms? Why must they train in the first arousal of bodhicitta through the tenth arousal of bodhicitta? Why must they train to attain a bodhisattva’s entry into the certainty of perfection? Why must they train in all the stages of shravakas and pratyekabuddhas without realizing them? Why must they train in bringing sentient beings to maturity and adorning Buddha-fields? Why must they train in the dharanis and unhindered eloquence? Why must they train in every path of a great bodhisattva and in the fruit of a Buddha’s unsurpassed, complete enlightenment? Only after training in this way and knowing all dharmas and every kind of characteristic can they attain the knowledge of omniscience. Blessed One, surely there are no such various distinctions within the dharma-dhatu. Surely great bodhisattvas do not, because of making these distinctions, invertedly produce conceptual proliferations where there is no conceptual proliferation. Why? Because within the true dharma-dhatu there is absolutely no conceptual proliferation or discrimination.

Blessed One, the dharma-dhatu is neither form, feeling, perception, formations, nor consciousness, yet neither is it apart from form, feeling, perception, formations, and consciousness. Form, feeling, perception, formations, and consciousness are precisely the dharma-dhatu; the dharma-dhatu is precisely form, feeling, perception, formations, and consciousness.

Blessed One, the dharma-dhatu is neither the eye ayatana through the mind ayatana, yet neither is it apart from the eye ayatana through the mind ayatana. The eye ayatana through the mind ayatana are precisely the dharma-dhatu; the dharma-dhatu is precisely the eye ayatana through the mind ayatana.

Blessed One, the dharma-dhatu is neither the form ayatana through the dharma ayatana, yet neither is it apart from the form ayatana through the dharma ayatana. The form ayatana through the dharma ayatana are precisely the dharma-dhatu; the dharma-dhatu is precisely the form ayatana through the dharma ayatana.

Blessed One, the dharma-dhatu is neither the eye dhatu through the mind dhatu, yet neither is it apart from the eye dhatu through the mind dhatu. The eye dhatu through the mind dhatu are precisely the dharma-dhatu; the dharma-dhatu is precisely the eye dhatu through the mind dhatu.

Blessed One, the dharma-dhatu is neither the form dhatu through the dharma dhatu, yet neither is it apart from the form dhatu through the dharma dhatu. The form dhatu through the dharma dhatu are precisely the dharma-dhatu; the dharma-dhatu is precisely the form dhatu through the dharma dhatu.

Blessed One, the dharma-dhatu is neither the eye-consciousness dhatu through the mind-consciousness dhatu, yet neither is it apart from the eye-consciousness dhatu through the mind-consciousness dhatu. The eye-consciousness dhatu through the mind-consciousness dhatu are precisely the dharma-dhatu; the dharma-dhatu is precisely the eye-consciousness dhatu through the mind-consciousness dhatu.

Blessed One, the dharma-dhatu is neither eye-contact through mind-contact, yet neither is it apart from eye-contact through mind-contact. Eye-contact through mind-contact are precisely the dharma-dhatu; the dharma-dhatu is precisely eye-contact through mind-contact.

Blessed One, the dharma-dhatu is neither the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition, yet neither is it apart from the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are precisely the dharma-dhatu. The dharma-dhatu is precisely the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition.

Blessed One, the dharma-dhatu is neither the earth dhatu through the consciousness dhatu, yet neither is it apart from the earth dhatu through the consciousness dhatu. The earth dhatu through the consciousness dhatu are precisely the dharma-dhatu. The dharma-dhatu is precisely the earth dhatu through the consciousness dhatu.

Blessed One, the dharma-dhatu is neither the causal condition through the dominant condition, yet neither is it apart from the causal condition through the dominant condition. The causal condition through the dominant condition are precisely the dharma-dhatu. The dharma-dhatu is precisely the causal condition through the dominant condition.

Blessed One, the dharma-dhatu is not the dharmas arising in dependence upon conditions, yet neither is it apart from the dharmas arising in dependence upon conditions. The dharmas arising in dependence upon conditions are precisely the dharma-dhatu. The dharma-dhatu is precisely the dharmas arising in dependence upon conditions.

Blessed One, the dharma-dhatu is neither ignorance through aging-and-death, yet neither is it apart from ignorance through aging-and-death. Ignorance through aging-and-death are precisely the dharma-dhatu. The dharma-dhatu is precisely ignorance through aging-and-death.

World-Honored One! The Dharma realm is not the perfection of generosity through the perfection of prajna, nor is it separate from the perfection of generosity through the perfection of prajna. The perfection of generosity through the perfection of prajna is precisely the Dharma realm. The Dharma realm is the perfection of generosity through the perfection of prajna.

World-Honored One! The Dharma realm is not the four dhyanas, the four immeasurables, and the four formless concentrations, nor is it separate from the four dhyanas, the four immeasurables, and the four formless concentrations. The four dhyanas, the four immeasurables, and the four formless concentrations are precisely the Dharma realm. The Dharma realm is the four dhyanas, the four immeasurables, and the four formless concentrations.

World-Honored One! The Dharma realm is not the four foundations of mindfulness through the eightfold noble path, nor is it separate from the four foundations of mindfulness through the eightfold noble path. The four foundations of mindfulness through the eightfold noble path are precisely the Dharma realm. The Dharma realm is the four foundations of mindfulness through the eightfold noble path.

World-Honored One! The Dharma realm is not the gateways to liberation of emptiness, signlessness, and wishlessness, nor is it separate from the gateways to liberation of emptiness, signlessness, and wishlessness. The gateways to liberation of emptiness, signlessness, and wishlessness are precisely the Dharma realm. The Dharma realm is the gateways to liberation of emptiness, signlessness, and wishlessness.

World-Honored One! The Dharma realm is not inner emptiness through the emptiness of the absence of intrinsic nature, nor is it separate from inner emptiness through the emptiness of the absence of intrinsic nature. Inner emptiness through the emptiness of the absence of intrinsic nature is precisely the Dharma realm. The Dharma realm is inner emptiness through the emptiness of the absence of intrinsic nature.

World-Honored One! The Dharma realm is not the Noble Truths of suffering, its origin, its cessation, and the path, nor is it separate from the Noble Truths of suffering, its origin, its cessation, and the path. The Noble Truths of suffering, its origin, its cessation, and the path are precisely the Dharma realm. The Dharma realm is the Noble Truths of suffering, its origin, its cessation, and the path.

World-Honored One! The Dharma realm is not the eight liberations through the ten spheres of totality, nor is it separate from the eight liberations through the ten spheres of totality. The eight liberations through the ten spheres of totality are precisely the Dharma realm. The Dharma realm is the eight liberations through the ten spheres of totality.

World-Honored One! The Dharma realm is not the Stage of Pure Contemplation through the Stage of the Tathagata, nor is it separate from the Stage of Pure Contemplation through the Stage of the Tathagata. The Stage of Pure Contemplation through the Stage of the Tathagata is precisely the Dharma realm. The Dharma realm is the Stage of Pure Contemplation through the Stage of the Tathagata.

World-Honored One! The Dharma realm is not the Stage of Utmost Joy through the Stage of the Dharma Cloud, nor is it separate from the Stage of Utmost Joy through the Stage of the Dharma Cloud. The Stage of Utmost Joy through the Stage of the Dharma Cloud is precisely the Dharma realm. The Dharma realm is the Stage of Utmost Joy through the Stage of the Dharma Cloud.

World-Honored One! The Dharma realm is not the dharani gateways and samadhi gateways, nor is it separate from all dharani gateways and samadhi gateways. All dharani gateways and samadhi gateways are precisely the Dharma realm. The Dharma realm is all dharani gateways and samadhi gateways.

World-Honored One! The Dharma realm is not the five kinds of eyes and the six superknowledges, nor is it separate from the five kinds of eyes and the six superknowledges. The five kinds of eyes and the six superknowledges are precisely the Dharma realm. The Dharma realm is the five kinds of eyes and the six superknowledges.

World-Honored One! The Dharma realm is not the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, nor is it separate from the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are precisely the Dharma realm. The Dharma realm is the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

World-Honored One! The Dharma realm is not the quality of never losing mindfulness and the nature of constant equanimity, nor is it separate from the quality of never losing mindfulness and the nature of constant equanimity. The quality of never losing mindfulness and the nature of constant equanimity are precisely the Dharma realm. The Dharma realm is the quality of never losing mindfulness and the nature of constant equanimity.

World-Honored One! The Dharma realm is not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nor is it separate from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are precisely the Dharma realm. The Dharma realm is the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

World-Honored One! The Dharma realm is not the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being, nor is it separate from the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being. The thirty-two excellent marks and the eighty beautiful characteristics of a Great Being are precisely the Dharma realm. The Dharma realm is the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being.

World-Honored One! The Dharma realm is not the fruit of stream-entry through pratyekabuddha enlightenment, nor is it separate from the fruit of stream-entry through pratyekabuddha enlightenment. The fruit of stream-entry through pratyekabuddha enlightenment is precisely the Dharma realm. The Dharma realm is the fruit of stream-entry through pratyekabuddha enlightenment.

World-Honored One! The Dharma realm is not all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas, nor is it separate from all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas. All the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas are precisely the Dharma realm. The Dharma realm is all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas.

World-Honored One! The Dharma realm is not wholesome and unwholesome dharmas, nor is it separate from wholesome and unwholesome dharmas. Wholesome and unwholesome dharmas are precisely the Dharma realm. The Dharma realm is wholesome and unwholesome dharmas.

World-Honored One! The Dharma realm is not determinate and indeterminate dharmas, nor is it separate from determinate and indeterminate dharmas. Determinate and indeterminate dharmas are precisely the Dharma realm. The Dharma realm is determinate and indeterminate dharmas.

World-Honored One! The Dharma realm is not tainted and untainted dharmas, nor is it separate from tainted and untainted dharmas. Tainted and untainted dharmas are precisely the Dharma realm. The Dharma realm is tainted and untainted dharmas.

World-Honored One! The Dharma realm is not mundane and supramundane dharmas, nor is it separate from mundane and supramundane dharmas. Mundane and supramundane dharmas are precisely the Dharma realm. The Dharma realm is mundane and supramundane dharmas.

World-Honored One! The Dharma realm is not conditioned and unconditioned dharmas, nor is it separate from conditioned and unconditioned dharmas. Conditioned and unconditioned dharmas are precisely the Dharma realm. The Dharma realm is conditioned and unconditioned dharmas.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. Within the true Dharma realm there are no distinctions or conceptual proliferations of any kind. The Dharma realm is not form, feeling, perception, formations, and consciousness, nor is it separate from form, feeling, perception, formations, and consciousness. The Dharma realm is form, feeling, perception, formations, and consciousness. Form, feeling, perception, formations, and consciousness are the Dharma realm. Thus, proceeding up to this: the Dharma realm is not conditioned and unconditioned dharmas, nor is it separate from conditioned and unconditioned dharmas. The Dharma realm is precisely conditioned and unconditioned dharmas. Conditioned and unconditioned dharmas are the Dharma realm.

Furthermore, Subhuti! When practicing the profound perfection of prajna, if a great bodhisattva perceives any dharma as separate from the Dharma realm, that bodhisattva is not properly progressing toward the unsurpassed, complete, perfect enlightenment that is sought.

Therefore, Subhuti! When practicing the profound perfection of prajna, great bodhisattvas do not perceive any dharma as separate from the true Dharma realm.

Subhuti, you should know! When practicing profound prajnaparamita, great bodhisattvas know that all dharmas are precisely the true dharmadhatu. Yet, through skillful means, with regard to dharmas that have no names or characteristics, they provisionally employ names and characteristics for the sake of sentient beings, saying: This is form, feeling, perception, formations, and consciousness; these are the eye ayatana through the mind ayatana; these are the form ayatana through the dharma ayatana; these are the eye dhatu through the mind dhatu; these are the form dhatu through the dharma dhatu; these are the eye-consciousness dhatu through the mind-consciousness dhatu; this is eye-contact through mind-contact;

these are the feelings arising in dependence upon eye-contact, through the feelings arising in dependence upon mind-contact; these are the earth dhatu through the consciousness dhatu; these are the causal condition through the dominant condition; these are the dharmas arising from causes and conditions; this is ignorance through aging and death; these are wholesome dharmas and unwholesome dharmas; these are determinate dharmas and indeterminate dharmas; these are contaminated dharmas and uncontaminated dharmas; these are mundane dharmas and supramundane dharmas; these are conditioned dharmas and unconditioned dharmas; this is the perfection of generosity through prajnaparamita; these are the four dhyanas, the four immeasurables, and the four formless concentrations;

these are the four foundations of mindfulness through the Noble Eightfold Path; these are the liberation gateways of emptiness, signlessness, and wishlessness; these are inner emptiness through the emptiness of the absence of intrinsic nature; this is suchness through the inconceivable realm; these are the Noble Truths of suffering, its origin, its cessation, and the path; these are the eight liberations through the ten totalities; this is the Stage of Pure Contemplation through the Stage of the Tathagata; this is the Stage of Utmost Joy through the Stage of the Dharma Cloud; these are all dharani gateways and samadhi gateways; these are the five kinds of eyes and the six superknowledges; these are the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha;

this is the Dharma of never losing mindfulness and the nature of constant equanimity; this is the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; these are the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being; this is the fruit of stream-entry through the enlightenment of a pratyekabuddha; these are all the practices of great bodhisattvas; this is the fruit of the unsurpassed, perfect enlightenment of all Buddhas.

It is just as a skilled illusionist or his disciples, before a multitude, take a few objects and magically transform them into various different appearances. They may conjure men or women, adults or children; or various birds and beasts, such as elephants, horses, oxen, goats, camels, donkeys, chickens, and so forth; or cities, towns, villages, groves, ponds, and lakes, adorned in every way and exceedingly delightful; or clothing, food, drink, houses, bedding, incense, flowers, necklaces, various precious treasures, wealth, grain, and storehouses; or countless kinds of music and dancing girls, enabling innumerable people to rejoice and enjoy themselves;

or various forms that cause people to practice generosity, or teach them to observe moral discipline, or teach them patient endurance, or teach them diligence, or teach them to cultivate concentration, or teach them to cultivate wisdom.

They may also manifest birth into great social classes, from kshatriyas through householders; or conjure mountains, great oceans, Mount Sumeru, the encircling mountains, and so forth; or manifest birth among the gods of the Heaven of the Four Great Kings through the gods of the Heaven of Mastery over Others’ Creations; or manifest birth among the gods of the Brahma Assembly through the gods of Akanishtha Heaven; or manifest birth among the gods of the Sphere of Infinite Space through the gods of the Sphere of Neither Perception nor Non-perception; or manifest as a stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha; or manifest as a great bodhisattva who, from the initial arising of the aspiration, cultivates the perfection of generosity through prajnaparamita;

cultivates the four dhyanas, the four immeasurables, and the four formless concentrations; cultivates the four foundations of mindfulness through the Noble Eightfold Path; cultivates the liberation gateways of emptiness, signlessness, and wishlessness; trains and abides in inner emptiness through the emptiness of the absence of intrinsic nature; trains and abides in suchness through the inconceivable realm; trains and abides in the Noble Truths of suffering, its origin, its cessation, and the path, and enters the bodhisattva’s certainty of the right nature beyond arising; cultivates the Stage of Utmost Joy through the Stage of the Dharma Cloud; gives rise to various supreme superknowledges; emits great radiance illuminating the worlds; brings sentient beings to maturity;

adorns Buddha-lands; courses through all dhyanas, liberations, concentrations, meditative attainments, dharanis, and samadhis; and cultivates the various qualities of a Buddha.

Or they may conjure the form of a Tathagata, fully and perfectly adorned with the thirty-two excellent marks and eighty beautiful characteristics, accomplished in the ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the Dharma of never losing mindfulness, the nature of constant equanimity, the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and immeasurable, boundless, supreme, inconceivable qualities.

Subhuti! In order to bewilder others, the illusionist and his disciples conjure such illusory displays before the multitude.

After witnessing this, the men and women, adults and children of little understanding among them are all astonished and exclaim in praise: “How extraordinary! This person is truly gifted. He can perform such rare feats, even creating the body of a Tathagata, adorned with excellent marks and replete with qualities, causing everyone to delight in the abilities he has just displayed.” After witnessing this, the wise among them think: “This is truly marvelous!

How can this person display such things? Although there is no real thing therein that can be apprehended, it causes the foolish and deluded to become confused, delighting in it and believing it to be real. Regarding what is unreal, only the wise thoroughly understand that all such things are empty; therefore, although they see and hear them, they do not become attached.”

Fascicle 472

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