大般若波羅蜜多經

02

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

– World-Honored One! How do the great bodhisattvas clearly know the true characteristic of all dharmas?

The Buddha said:

– Subhuti! The great bodhisattvas contemplate all dharmas as empty. This is clearly knowing the true characteristic of all dharmas.

The venerable Subhuti said to the Buddha:

– World-Honored One! How do great bodhisattvas contemplate all dharmas as empty?

The Buddha said:

– Subhuti! The great bodhisattvas contemplate the intrinsic characteristics of all dharmas as empty. This is how great bodhisattvas contemplate all dharmas as empty.

Subhuti, you should know! By contemplating the vipashyana characteristic of emptiness and contemplating all dharmas as empty, the great bodhisattvas do not perceive any intrinsic nature of dharmas abiding therein; therefore, they attain unsurpassed, complete, perfect enlightenment.

Why is this so? Because the unsurpassed, complete, perfect enlightenment of all Buddhas and all dharmas take the absence of intrinsic nature as their intrinsic nature. That is, the form skandha through the consciousness skandha all take the absence of intrinsic nature as their intrinsic nature.

In the broader sense, all practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of all Buddhas likewise take the absence of intrinsic nature as their intrinsic nature. Such absence of intrinsic nature is not created by the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, pratyekabuddhas, bodhisattvas, or those abiding in the fruits and approaches of the shravakas, nor is it created by anyone else.

It is only because sentient beings do not know or see, in accordance with reality, that all dharmas are empty. Therefore, the assemblies of great bodhisattvas practice the profound prajnaparamita and, having themselves understood through skillful means, explain and reveal it to sentient beings, causing them to abandon attachment, escape the suffering of birth and death, enter nirvana, and attain ultimate peace and happiness.

The venerable Subhuti said to the Buddha:

– World-Honored One! If all dharmas take the absence of intrinsic nature as their intrinsic nature, and such intrinsic nature is not created by the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, pratyekabuddhas, bodhisattvas, shravakas, and so forth, then how can it be said that dharmas differ? How can it be said that there are many different classes, such as hell beings, animals, the realm of ghosts, gods, and humans? How can it be said that there are the Heaven of the Four Great Kings through the Heaven of Neither Perception nor Non-Perception, and distinct stages of the Three Vehicles? Through such karma, it is said that there are hell beings; through such karma, it is said that there are animals; through such karma, it is said that there is the realm of ghosts; through such karma, it is said that there is the human realm, with Jambudvipa, Videha, Godaniya, Kuru, and so forth, in their various distinctions; through such karma, it is said that there are heavenly realms, with the Heaven of the Four Great Kings through the Heaven of Neither Perception nor Non-Perception, in their various distinctions; through such karma, it is said that there are the fruit of stream-entry through pratyekabuddhahood; and through such karma, it is said that there are bodhisattvas and Tathagatas.

World-Honored One! Dharmas devoid of intrinsic nature certainly have no function. How, then, can it be said that through this karma one is born in hell? Likewise, how can it be said that through this karma one is born in the Realm of Neither Perception nor Non-Perception, or that through this karma one attains the fruit of stream-entry, and, in the broader sense, even the enlightenment of a pratyekabuddha? Through this karma, one enters the stage of a bodhisattva and practices the bodhisattva path? Through this karma, one realizes the knowledge of all aspects, is called a Tathagata, Arhat, Completely and Perfectly Enlightened One, and brings benefit and happiness to all sentient beings?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Within dharmas devoid of intrinsic nature, it cannot be said that dharmas differ; there is no karma, no result, and no function. It is only because foolish ordinary beings do not understand the noble Dharma and Vinaya and thus do not know, in accordance with reality, that all dharmas take the absence of intrinsic nature as their nature. Deluded and confused, they create various kinds of karma and, in accordance with their different karma, assume various kinds of bodies. In dependence upon the distinctions among these kinds of bodies, it is said that there are hell beings, animals, the realm of ghosts, humans, gods, and even the Realm of Neither Perception nor Non-Perception. In order to liberate such foolish and confused ordinary beings from the suffering of birth and death, distinct stages of the noble Dharma and Vinaya are taught. In dependence upon these stages, it is said that there are the fruit of stream-entry through pratyekabuddhahood, bodhisattvas, and Tathagatas. Yet the nature of all dharmas takes the absence of intrinsic nature as its intrinsic nature. Within dharmas devoid of intrinsic nature, there truly are no distinct dharmas, no karma, no result, and no function, because dharmas devoid of intrinsic nature are eternally devoid of intrinsic nature.

Furthermore, Subhuti! As you have said, dharmas devoid of intrinsic nature certainly have no function. How, then, can it be said that through such karma one attains the fruit of stream-entry, up to and including the realization of the knowledge of all aspects, is called a Tathagata, Arhat, Completely and Perfectly Enlightened One, and brings benefit and happiness to all sentient beings?

Subhuti! What do you think? Is the cultivation of the path devoid of intrinsic nature? Are the fruits of stream-entry, once-returning, non-returning, arhatship, the enlightenment of a pratyekabuddha, the bodhisattva paths, and the knowledge of all aspects also devoid of intrinsic nature?

Subhuti said to the Buddha:

– World-Honored One! So it is! So it is! The cultivation of the path, and, in the broader sense, up to and including the knowledge of all aspects, are all devoid of intrinsic nature.

The Buddha said:

– Subhuti! What do you think? Can a dharma devoid of intrinsic nature attain a dharma devoid of intrinsic nature?

Subhuti said to the Buddha:

– World-Honored One! It cannot.

The Buddha said:

– Subhuti! The absence of intrinsic nature and the path—all these dharmas are neither conjoined nor unconjoined; they are without form, invisible, without resistance, and of a single characteristic, called signlessness. Foolish ordinary beings falsely discriminate with regard to signless dharmas, imagining them to possess characteristics and becoming attached to the skandhas, ayatanas, and dhatus. Amid impermanence, they falsely conceive permanence; amid suffering, they falsely conceive happiness; amid non-self, they falsely conceive a self; amid impurity, they falsely conceive purity. Deluded and confused, they become attached to dharmas devoid of intrinsic nature as possessing intrinsic nature, and so forth. For this reason, great bodhisattvas who practice the profound prajnaparamita perfect supreme skillful means and rescue such sentient beings, enabling them to abandon confused and false discrimination. Through skillful means, they establish them in signless dharmas, help them diligently cultivate and train, free themselves from birth and death, and attain the ultimate peace and happiness of nirvana.

The venerable Subhuti said to the Buddha:

– World-Honored One! Is there even the slightest thing that is real and not false, to which foolish ordinary beings become attached and thereby create various kinds of karma, on account of which they wander through the various destinies and cannot escape the suffering of birth and death? And if there is not even the slightest thing that is real and not false, how can foolish ordinary beings become attached to those things and create various kinds of karma, thereby wandering through the various destinies?

The Buddha said:

– Subhuti! Among all the things to which foolish ordinary beings become attached, there is not even the slightest thing that is real and not false. Yet because they become attached to them, they create various kinds of karma. For this reason, they wander through the various destinies and cannot escape the sufferings of birth and death, solely because of their confused and false attachments. I shall now explain an analogy to you at length, clarifying this meaning so that it may be readily understood. Through this analogy, those who are wise will accurately understand the meaning that has been taught.

Subhuti! What do you think? When one dreams of a person experiencing the pleasures of the five desires, is there even the slightest real thing within the dream that could cause that person to experience those sensual pleasures?

Subhuti said to the Buddha:

– World-Honored One! There is not. Even the person seen in the dream does not truly exist, much less could anything truly cause that person to abide within the dream and experience the pleasures of the five desires.

The Buddha said:

– Subhuti! What do you think? Is there any dharma—whether contaminated or uncontaminated, mundane or supramundane, conditioned or unconditioned—that is not like something seen in a dream?

Subhuti said to the Buddha:

– World-Honored One! There is certainly no dharma—whether contaminated or uncontaminated, mundane or supramundane, conditioned or unconditioned—that is not like something seen in a dream.

The Buddha said:

– Subhuti! What do you think? In a dream, is there any true coming and going among the realms of birth and death?

Subhuti said to the Buddha:

– World-Honored One! There is not.

The Buddha said:

– Subhuti! What do you think? In a dream, is there any true cultivation of the path whereby, through relying on that cultivation, one becomes free from defilements and attains purity?

Subhuti said to the Buddha:

– World-Honored One! There is not. Why? Because both the dream and the dharmas seen therein have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Do the images seen in a bright mirror and the like have any reality, such that one could perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! They do not. The images seen in a bright mirror have no reality and merely deceive foolish children. How, then, could one perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Do the images appearing in a bright mirror truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! They do not. Why? Because all those appearing images have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Do the echoes resounding in mountain valleys have any reality, such that one could perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! They do not. The echoes resounding in mountain valleys have no reality and merely deceive foolish children. How, then, could one perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Do echoes truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! They do not. Why? Because all the echoes in mountain valleys have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Does the water seen in a mirage have any reality, such that one could perform karma based upon it and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! It does not. The water appearing in a mirage has no reality and merely deceives foolish children. How, then, could one perform karma based upon it and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Does the water appearing in a mirage truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! It does not. Why? Because both the mirage and the water have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Do the forms appearing within rays of light have any reality, such that one could perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! They do not. All the forms appearing within rays of light have no reality and merely deceive foolish children. How, then, could one perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Do the forms appearing through light truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! They do not. Why? Because all the forms appearing through light have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Do the various images of armies of elephants, horses, and so forth conjured by an illusionist have any reality, such that one could perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! They do not. The conjured elephants, horses, and so forth have no reality and merely deceive foolish children. How, then, could one perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Do illusory conjurations truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! They do not. Why? Because the illusory elephants, horses, and so forth have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

– Subhuti! What do you think? Do the magically created bodies conjured by a person have any reality, such that one could perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

Subhuti said to the Buddha:

– World-Honored One! They do not. Since all magically created bodies have no reality, how could one perform karma based upon them and, because of the karma performed, fall into the lower realms or be born among gods or humans and experience various forms of suffering and happiness?

The Buddha said:

– Subhuti! What do you think? Do magically created bodies truly cultivate the path, and through relying on that cultivation become free from defilements and attain purity?

Subhuti said to the Buddha:

– World-Honored One! They do not. Why? Because all magically created bodies have no reality; they neither act nor are acted upon. Even the cultivation of the path does not exist, much less freedom from defilements and the attainment of purity through relying on such cultivation.

The Buddha said:

“Subhuti, what do you think? Are the many kinds of things appearing in a city of the Gandharvas real, such that one may rely upon them to create karma and then, because of the karma created, fall into the evil destinies or be born among gods and humans, experiencing various kinds of suffering and happiness?”

Subhuti said to the Buddha:

“World-Honored One, they are not real. Since the many kinds of things appearing in a city of the Gandharvas are all unreal, how could one rely upon them to create karma and then, because of the karma created, fall into the evil destinies or be born among gods and humans, experiencing various kinds of suffering and happiness?”

The Buddha said:

“Subhuti, what do you think? Do the things in a city of the Gandharvas truly cultivate the path, and, by relying upon that cultivation of the path, become free from defilement and attain purity?”

Subhuti said to the Buddha:

“World-Honored One, they do not. Why? Because the various things, as well as the city itself, are all unreal. They neither act nor are acted upon. Even cultivation of the path does not exist, much less freedom from defilement and attainment of purity through reliance upon such cultivation.”

The Buddha said:

“Subhuti, what do you think? Since the various things, as well as the city itself, are all unreal, they neither act nor are acted upon. Even cultivation of the path does not exist, much less freedom from defilement and attainment of purity through reliance upon such cultivation.”

The Buddha said:

“Subhuti, what do you think? Are there any dharmas—whether contaminated or uncontaminated, worldly or supramundane, conditioned or unconditioned—that are not like reflected images, echoes, mirages, images in a mirror, magical illusions, or the various things in a city of the Gandharvas?”

Subhuti said to the Buddha:

“World-Honored One, there are none. For certainly there is no dharma—whether contaminated or uncontaminated, worldly or supramundane, conditioned or unconditioned—that is not like reflected images and so forth.”

The Buddha said:

“Subhuti, what do you think? Are there truly persons here who are defiled and persons who are purified?”

Subhuti said to the Buddha:

“World-Honored One, there are none. Here there truly are no persons who are defiled and no persons who are purified.”

The Buddha said:

“Subhuti, persons who are defiled or purified truly have no existence. For this reason, defilement and purity also do not truly exist. Why? Sentient beings who abide in the notion of self or what belongs to self make false discriminations and conceive that there are persons who are defiled and persons who are purified. For this reason, they conceive that defilement and purity exist. Those who truly see do not conceive that persons who are defiled and persons who are purified exist. Those who truly see know that there are no persons who are defiled and no persons who are purified. Thus, defilement and purity also do not exist, because the intrinsic characteristics of all dharmas are empty.”

At that time, Subhuti said to the Buddha:

“World-Honored One, those who truly see are neither defiled nor purified, and those who do not truly see are also neither defiled nor purified. Why? Because all dharmas take the absence of intrinsic nature as their intrinsic nature.

“World-Honored One, those who speak truthfully are neither defiled nor purified, and those who do not speak truthfully are also neither defiled nor purified. Why? Because all dharmas take the absence of intrinsic nature as their intrinsic nature.

“World-Honored One, dharmas without intrinsic nature are neither defiled nor purified, and dharmas with intrinsic nature are also neither defiled nor purified. Dharmas both without intrinsic nature and with intrinsic nature are also neither defiled nor purified. Why? Because all dharmas take the absence of intrinsic nature as their intrinsic nature.

“World-Honored One, if those who truly see and those who speak truthfully are neither defiled nor purified, and those who do not truly see and those who do not speak truthfully are also neither defiled nor purified, why does the World-Honored One sometimes say that there are pure dharmas?”

The Buddha said:

“Subhuti, I teach that the equality-nature of all dharmas is itself the pure Dharma.”

The Venerable Subhuti said to the Buddha:

“World-Honored One, what is the equality-nature of all dharmas?”

The Buddha said:

“Subhuti, the true suchness of all dharmas, and, in full detail, up to the inconceivable realm—whether a Tathagata appears in the world or does not appear in the world, their nature and characteristics constantly abide. This is called the equality-nature of all dharmas. This equality-nature is called the pure Dharma. Here, purity is spoken of in reliance upon conventional truth, not in reliance upon ultimate truth. Why? Because within ultimate truth there is neither discrimination nor conceptual proliferation. Since all names and words are extinguished, it cannot be said that there is either defilement or purity.”

The Venerable Subhuti said to the Buddha:

“World-Honored One, if all dharmas are like dream visions, and, in full detail, up to being like a city of the Gandharvas—although appearing as if they exist, they are not real—how can great bodhisattvas rely upon dharmas that do not truly exist, arouse the aspiration to attain unsurpassed, complete, perfect enlightenment, and make this vow: ‘I shall perfect the six paramitas, beginning with generosity. In full detail, up to: I shall perfect the thirty-two marks and eighty excellent characteristics.

I shall emit immeasurable light illuminating boundless worlds throughout the ten directions. I shall produce a wondrous voice resounding throughout boundless worlds in the ten directions. Having comprehended the various dharmas in accordance with the minds and mental factors of sentient beings, I shall teach them wondrous Dharma gateways, causing them diligently to cultivate and study so that each, as appropriate, may obtain benefit and well-being’?”

The Buddha said:

“Subhuti, what do you think? Are the dharmas of which you have spoken like dream visions, up to being like a city of the Gandharvas?”

Subhuti said to the Buddha:

“World-Honored One, so it is! So it is! Yet I still have doubts.

If all dharmas, like dreams and up to being like a city of the Gandharvas, are all unreal, how can great bodhisattvas, while practicing profound prajnaparamita, make this steadfast vow: ‘I shall perfect all Buddha-dharmas and bring benefit, happiness, and peace to immeasurable sentient beings’? The various things seen in dreams, and, in full detail, up to those appearing in a city of the Gandharvas, cannot practice generosity through prajnaparamita, much less perfect them.

The same should be said, in full detail, of the thirty-two marks and eighty excellent characteristics. The various things seen in dreams, and, in full detail, up to those appearing in a city of the Gandharvas, cannot accomplish all the deeds one has vowed to fulfill. Are not all other dharmas likewise unreal?”

The Buddha said:

“Subhuti, so it is! So it is! It is exactly as you say. These dharmas themselves do not truly exist, much less does the practice of the six paramitas, beginning with generosity, exist, and much less can they be perfected. In full detail, up to the thirty-two marks and eighty excellent characteristics: these dharmas themselves do not truly exist, much less can the deeds one has vowed to fulfill be accomplished. Nor can the knowledge of all-knowing knowledge be attained.

“Furthermore, Subhuti, the six paramitas, beginning with generosity, and the immeasurable and boundless other Buddha-dharmas all do not truly exist; therefore, they cannot enable one to attain the knowledge of all-knowing knowledge.

“Subhuti, you should know that all dharmas such as these are fabricated by thought. Dharmas fabricated by thought can never realize the knowledge of all-knowing knowledge.”

Furthermore, Subhuti, although such dharmas can give rise to the path of bodhi, they cannot contribute to its fruition. This is because these dharmas neither arise nor cease and have no true characteristic. From the time they first arouse the aspiration, great bodhisattvas bring forth supreme wholesome dharmas—that is, they cultivate generosity through prajnaparamita, and, in full detail, up to the knowledge of all aspects—yet they know that all of them are like scenes in a dream and, in full detail, up to a city of the Gandharvas, truly nonexistent.

Furthermore, Subhuti, although such dharmas have no real existence, if they are not perfected, it is certainly impossible to bring sentient beings to maturity, purify and adorn buddha-fields, or attain the knowledge of all-knowing wisdom. That is, if great bodhisattvas do not perfect the six paramitas, generosity and so forth, and, in full detail, up to the knowledge of all aspects, they certainly cannot bring sentient beings to maturity, purify and adorn buddha-fields, or attain the knowledge of all-knowing wisdom.

Furthermore, Subhuti, when these great bodhisattvas practice profound prajnaparamita, they know in accordance with reality that all the wholesome dharmas in which they cultivate and abide are like a dream and up to like a city of the Gandharvas. That is, when great bodhisattvas cultivate the six paramitas, generosity and so forth, and, in full detail, up to the knowledge of all aspects, they can know in accordance with reality that these are like a dream and up to like a city of the Gandharvas.

When they bring sentient beings to maturity, purify and adorn buddha-fields, and seek to attain the knowledge of all-knowing wisdom, they can likewise know in accordance with reality that these are like a dream and up to like a city of the Gandharvas. They also know in accordance with reality that the various mental activities of sentient beings are like a dream and up to like a city of the Gandharvas.

Furthermore, Subhuti, when these great bodhisattvas practice profound prajnaparamita, they do not apprehend any dharma as existent or apprehend it as nonexistent. Even if, through such apprehension, they were to attain the knowledge of all-knowing wisdom, they would also know that those dharmas are like a dream and up to like a city of the Gandharvas, apprehending them neither as existent nor as nonexistent. Why? Because the six paramitas, generosity and so forth, and, in full detail, up to the knowledge of all aspects, cannot be apprehended—whether as conditioned dharmas or unconditioned dharmas, mundane dharmas or supramundane dharmas, compounded dharmas or uncompounded dharmas.

Having known that all dharmas cannot be apprehended, these great bodhisattvas seek the attainment of unsurpassed, perfect enlightenment. Why? Because all dharmas are unapprehensible and without true reality. A dream and up to a city of the Gandharvas are unapprehensible dharmas, and an unapprehensible dharma cannot be attained. Yet sentient beings neither know nor see such dharmas. Wishing to benefit those sentient beings, great bodhisattvas therefore seek the attainment of unsurpassed, perfect enlightenment.

Furthermore, Subhuti, from the time they first arouse the aspiration, these great bodhisattvas practice generosity through prajnaparamita neither for themselves nor for any other purpose, but solely because they wish to benefit all sentient beings. Neither for themselves nor for any other purpose, but solely because they wish to benefit sentient beings, do they seek the attainment of unsurpassed, perfect enlightenment.

Furthermore, Subhuti, when these great bodhisattvas practice profound prajnaparamita, they see foolish people imagining a self where there is no self and imagining a seer where there is no seer. Having seen this, these great bodhisattvas give rise to compassion and, through skillful means, instruct and guide them, causing them to abandon inverted views, deluded perceptions, and attachments, and to abide in the signless realm of the deathless. Once abiding therein, they no longer give rise to the perception of a self, up to the perception of a seer. At that time, all agitation, distraction, conceptual proliferation, and discrimination cease to operate, and their minds abide in tranquility, equanimity, and freedom from conceptual proliferation.

Subhuti, you should know that, through the skillful means of practicing this profound prajnaparamita, these great bodhisattvas are themselves unattached to all dharmas and can also teach others to remain unattached to all dharmas. This is said in dependence upon conventional truth, not ultimate truth.

The Venerable Subhuti addressed the Buddha:

“Blessed One, when the Buddha attained unsurpassed, perfect enlightenment, is it said that he attained the buddhadharmas in dependence upon conventional truth, or is it said that he attained them in dependence upon ultimate truth?”

The Buddha said:

“Subhuti, this is said in dependence upon conventional truth, not ultimate truth. From the standpoint of ultimate truth, both that which can attain and that which is attained are unobtainable. Why? Because if it is said that this person attains such a dharma, then there is something attained. Whoever holds that there is something attained grasps at duality. Whoever grasps at duality can neither attain fruition nor directly contemplate reality.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, if one who grasps at duality can neither attain fruition nor directly contemplate reality, can one who grasps at nonduality attain fruition and directly contemplate reality?”

The Buddha said:

“Subhuti, one who grasps at duality can neither attain fruition nor directly contemplate reality. One who grasps at nonduality is likewise unable to do so, because attachment still remains. Only when one grasps neither at duality nor at nonduality is it called attaining fruition and also called directly contemplating reality. Why? To claim that through this grasping one can attain fruition and directly contemplate reality, or that through that grasping one cannot attain fruition or directly contemplate reality—these are all conceptual proliferations. Within the equality of the nature of all dharmas, there is no conceptual proliferation. Only freedom from conceptual proliferation may be called the equality of the nature of dharmas.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, if all dharmas take the absence of intrinsic nature as their intrinsic nature, then which dharmas herein constitute the equality of the nature of dharmas?”

The Buddha said:

“Subhuti, where there is neither an existent nature nor a nonexistent nature, and where even an equal nature cannot be spoken of, that alone is called the equality of the nature of dharmas.

“Subhuti, you should know that the equality of the nature of dharmas can neither be expressed nor known. Apart from this equal nature, no dharma can be apprehended; apart from all dharmas, there is no equal nature.

“Subhuti, you should know that neither ordinary beings nor noble ones can engage in the equality of the nature of dharmas, for it is not within their sphere.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, is the equality of the nature of dharmas a sphere in which a Buddha engages?”

The Buddha said:

“Subhuti, none of the noble ones can engage in or realize the equality of the nature of dharmas. That is, stream-enterers through pratyekabuddhas, bodhisattvas, and Tathagatas cannot take the equality of the nature of dharmas as their sphere of engagement. Herein, all conceptual proliferation and discrimination are entirely inoperative.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, the Tathagata has mastery over all dharmas. Why, then, is it said that the equality of the nature of dharmas is not a sphere in which the Tathagata engages?”

The Buddha said:

“Subhuti, although the Tathagata has mastery over dharmas, if the equal nature were different from the Buddha, it could be said to be a sphere in which the Buddha engages. But if the equal nature is not different from the Buddha, how could it be said to be a sphere in which the Buddha engages?”

Subhuti, you should know! If the equality of the Dharma-nature of ordinary beings, up to and including the equality of the Dharma-nature of the Tathagata, are all of one and the same characteristic, then this is called signlessness: the equality of one nature, neither two nor separate or different. Therefore, one cannot say, “This is the equality of the Dharma-nature of ordinary beings,” and, in full, up to, “This is the equality of the Dharma-nature of the Tathagata.” Within this equality of one nature, the various equalities are themselves unobtainable; therein, the distinguishing characteristics of ordinary beings and noble ones are also unobtainable.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If, within the equality of the Dharma-nature of all phenomena, all differing characteristics are unobtainable, then are ordinary beings and stream-enterers and so forth, as well as phenomena and sentient beings, also without distinction?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Within the equality of the Dharma-nature of all phenomena, ordinary beings and noble ones, phenomena and sentient beings, are all without distinction.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If, within the equality of the Dharma-nature of all phenomena, ordinary beings and noble ones, phenomena and sentient beings, are all without distinction, why then do the Three Jewels appear in the world? Are the Buddha, Dharma, and Sangha also without distinction?

The Buddha said:

– Subhuti! What do you think? Are the Jewels of the Buddha, Dharma, and Sangha different from the nature of equality?

Subhuti addressed the Buddha:

– Blessed One! As I understand the Buddha’s meaning, the Jewels of the Buddha, Dharma, and Sangha are not different from the nature of equality. Why? Because the Jewels of the Buddha, Dharma, and Sangha and the nature of equality are all neither associated nor unassociated; they are without form, invisible, without resistance, and of one characteristic, called signlessness. Yet, with skillful means regarding signless phenomena, the Tathagatas establish the various names and characteristics of phenomena and sentient beings, saying, “These are ordinary beings and their phenomena,” up to, “This is the Tathagata and the Tathagata’s phenomena.” Is this not so?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. With skillful means regarding phenomena, the Buddhas establish the various names and characteristics of phenomena and sentient beings.

Furthermore, Subhuti, what do you think? If a Buddha had not attained unsurpassed, perfect enlightenment—or even if he had attained it, but did not establish for sentient beings the various names and characteristics of phenomena—how could sentient beings know for themselves, “This is hell,” and, in full, up to, “This is the sphere of neither perception nor non-perception”; “These are the skandhas of form, feeling, perception, formations, and consciousness,” and, in full, up to, “This is the knowledge of all aspects”; “This is the marvelous knowledge of aspirations concerning all characteristics”; “This is the knowledge of all-knowing knowledge”; “These are the Three Jewels”; and “These are the Three Vehicles”?

Could sentient beings know for themselves such various names and characteristics?

Subhuti addressed the Buddha:

– Blessed One! They could not. If a Buddha did not establish such various names and characteristics for sentient beings, sentient beings could not know them for themselves.

The Buddha said:

– Subhuti! Therefore, regarding signless phenomena, the Buddhas employ skillful means. Although they establish various names and characteristics for sentient beings, they cause no confusion within the equality of the Dharma-nature.

The Venerable Subhuti addressed the Buddha:

– Blessed One! The Buddhas remain entirely unmoved within the equality of the Dharma-nature. Do ordinary beings, up to and including bodhisattvas, likewise cause no confusion within the equality of the Dharma-nature?

The Buddha said:

– Subhuti! So it is! So it is! All phenomena and all sentient beings never transcend the nature of equality. You should know that the equality of suchness, and, in full, up to the inconceivable realm, is also so. The phenomena of ordinary beings and noble ones are not different from the realm of suchness.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If ordinary beings and noble ones are not different from the equality of the Dharma-nature of all phenomena, then, since all phenomena and sentient beings have differing characteristics, their natures should also differ, and their Dharma-natures should also differ. That is, since the characteristics of the form skandha and so forth differ, their natures should also differ; and, in full, since the characteristics of the conditioned and the unconditioned differ, their natures should also differ.

Blessed One! If the natures of such phenomena differ, their Dharma-natures should also differ. How, then, can the Dharma-nature of these various phenomena with their differing characteristics be established as having one characteristic?

When great bodhisattvas practice the profound prajnaparamita, how can they refrain from distinguishing that phenomena and sentient beings possess various distinct natures? If they do not distinguish that phenomena and sentient beings possess various distinct natures, they truly cannot practice the profound prajnaparamita.

If they cannot practice the profound prajnaparamita, they truly cannot proceed from one bodhisattva stage to another.

If they definitely cannot proceed from one bodhisattva stage to another, they cannot enter the bodhisattva’s certainty of freedom from arising.

If they definitely cannot enter the bodhisattva’s certainty of freedom from arising, they cannot transcend the stages of the sravakas and pratyekabuddhas.

If they definitely cannot transcend the stages of the sravakas and pratyekabuddhas, they cannot perfect the paramita of supernormal powers.

If they definitely cannot perfect the paramita of supernormal powers, they cannot freely sport with those supernormal powers.

If they definitely cannot freely sport with those supernormal powers, they cannot perfect generosity, up to and including prajnaparamita.

If they definitely cannot perfect generosity, up to and including prajnaparamita, they cannot travel from one Buddha-land to another to draw near to and make offerings to the Buddhas, the Blessed Ones.

If they definitely cannot travel from one Buddha-land to another to draw near to and make offerings to the Buddhas, the Blessed Ones, they cannot listen to and retain the true Dharma from the Buddhas or plant roots of virtue.

If they definitely cannot listen to and retain the true Dharma from the Buddhas or plant roots of virtue, they cannot bring sentient beings to maturity or adorn and purify Buddha-lands.

If they definitely cannot bring sentient beings to maturity or adorn and purify Buddha-lands, how can they attain the knowledge of all-knowing knowledge, turn the sublime Dharma wheel, and liberate sentient beings?

The Buddha said:

– Subhuti! As you have said, if ordinary beings and noble ones are not different from the equality of the Dharma-nature of all phenomena, then, since all phenomena and sentient beings have differing characteristics, their natures should also differ, and their Dharma-natures should also differ. If so, how can the Dharma-nature of these various phenomena with their differing characteristics be established as having one characteristic? When great bodhisattvas practice the profound prajnaparamita, how can they refrain from distinguishing that phenomena and sentient beings have distinct natures? What do you think? Is the Dharma-nature of the form skandha the nature of emptiness? Is the Dharma-nature of the skandhas of feeling, perception, formations, and consciousness the nature of emptiness? In full, up to: Is the Dharma-nature of the conditioned the nature of emptiness? Is the Dharma-nature of the unconditioned the nature of emptiness?

Subhuti addressed the Buddha:

– Blessed One! So it is! So it is! The Dharma-nature of all phenomena is the nature of emptiness.

The Buddha said:

– Subhuti, what do you think? Within the nature of emptiness, can any distinct characteristic of the various dharmas be apprehended? That is, can a distinct characteristic of the form skandha be apprehended? Can distinct characteristics of the skandhas of feeling, perception, formations, and consciousness be apprehended? To speak more broadly, can a distinct characteristic of conditioned dharmas be apprehended? Can a distinct characteristic of unconditioned dharmas be apprehended?

Subhuti said to the Buddha:

– Blessed One, they cannot. Within the nature of emptiness, all distinct characteristics are utterly unapprehensible.

The Buddha said:

– Subhuti, therefore you should know that the equality of the Dharma-nature is neither an ordinary being nor separate from ordinary beings. To speak more broadly, it is neither the Buddhas nor separate from the Buddhas. The equality of the Dharma-nature is neither the form skandha nor separate from the form skandha; it is neither the skandhas of feeling, perception, formations, and consciousness nor separate from the skandhas of feeling, perception, formations, and consciousness. To speak more broadly, it is neither conditioned dharmas nor separate from conditioned dharmas; it is neither unconditioned dharmas nor separate from unconditioned dharmas.

The Venerable Subhuti said to the Buddha:

– Blessed One, is the equality of the Dharma-nature conditioned or unconditioned?

The Buddha said:

– Subhuti, the equality of the Dharma-nature is neither conditioned nor unconditioned. Yet apart from conditioned dharmas, unconditioned dharmas cannot be apprehended; and apart from unconditioned dharmas, conditioned dharmas likewise cannot be apprehended.

Subhuti, you should know that within the conditioned realm and the unconditioned realm, these two realms are neither associated nor unassociated; they are without form, invisible, without resistance, and of a single characteristic called signlessness. The Buddhas, the Blessed Ones, teach in reliance upon conventional truth, not in reliance upon ultimate truth. Why?

Because within ultimate truth, bodily action, verbal action, and mental action cannot be apprehended; yet apart from bodily action, verbal action, and mental action, ultimate truth cannot be apprehended. The equality of the Dharma-nature of conditioned and unconditioned dharmas is itself called ultimate truth; there is no other ultimate truth apart from all conditioned and unconditioned dharmas. Therefore, when great bodhisattvas practice the profound prajnaparamita, without disturbing ultimate truth they carry out the practices of great bodhisattvas, bring sentient beings to maturity, adorn and purify Buddha-fields, and are able swiftly to attain the knowledge of all-knowledge, thereby benefiting sentient beings in future lives.

At that time, Subhuti said to the Buddha:

– Blessed One, if the equal nature of all dharmas and so forth is intrinsically empty, and if this intrinsic emptiness neither acts upon nor is acted upon by any dharma, then when great bodhisattvas practice the profound prajnaparamita, how do they avoid disturbing ultimate truth while benefiting sentient beings through the four means of gathering?

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you say. The equal nature of all dharmas and so forth is intrinsically empty. This intrinsic emptiness neither acts upon nor is acted upon by conditioned dharmas, yet great bodhisattvas are able to bring great benefit to sentient beings through the four means of gathering. If sentient beings themselves knew that all dharmas are intrinsically empty, then Buddhas and bodhisattvas would not need to manifest supernatural powers and perform extraordinary deeds. Thus, within the intrinsic emptiness of all dharmas, although they themselves remain undisturbed, they enable sentient beings to abandon false discriminations, abide in the emptiness of all dharmas, and escape the suffering of birth and death.

That is, they enable sentient beings to abandon the perception of a self and, to speak more broadly, through to the perception of one who sees.

They also enable sentient beings to abandon the perception of form through to the perception of consciousness.

They also enable sentient beings to abandon the perception of the eye ayatana through to the perception of the mind ayatana.

They also enable sentient beings to abandon the perception of the form ayatana through to the perception of the dharma ayatana.

They also enable sentient beings to abandon the perception of the eye dhatu through to the perception of the mind dhatu.

They also enable sentient beings to abandon the perception of the form dhatu through to the perception of the dharma dhatu.

They also enable sentient beings to abandon the perception of the eye-consciousness dhatu through to the perception of the mind-consciousness dhatu.

They also enable sentient beings to abandon the perception of eye-contact through to the perception of mind-contact.

They also enable sentient beings to abandon the perception of feelings arising with eye-contact as condition, through to the perception of feelings arising with mind-contact as condition.

They also enable sentient beings to abandon the perception of the earth dhatu through to the perception of the consciousness dhatu.

They also enable sentient beings to abandon the perception of causal conditions through to the perception of the dominant condition.

They also enable sentient beings to abandon dharmas arising in dependence upon conditions.

They also enable sentient beings to abandon ignorance through to aging and death.

They also enable sentient beings to abandon tainted and untainted dharmas.

They also enable sentient beings to abandon mundane and supramundane dharmas.

They also enable sentient beings to abandon conditioned and unconditioned dharmas.

Having enabled sentient beings to abandon all such perceptions, they establish them in the unconditioned realm and liberate them from all birth, aging, sickness, and death. That unconditioned realm is precisely the emptiness of all dharmas; it is conventionally designated the unconditioned realm.

The Venerable Subhuti said to the Buddha:

– Blessed One, by virtue of what emptiness are all dharmas said to be empty?

The Buddha said:

– Subhuti, because form through to the knowledge of all-knowledge are empty in nature, all dharmas are said to be empty. Furthermore, Subhuti, what do you think? When a magically transformed body in turn conjures various things, are these things real and not empty?

Subhuti said to the Buddha:

– Blessed One, they are not real. All magically conjured things are unreal; they are all empty.

The Buddha said:

– Subhuti, magical transformation and emptiness—these two dharmas neither unite nor separate. Both are empty because of the emptiness of emptiness; one should not discriminate between emptiness and magical transformation. Why? Because within the nature of emptiness, neither emptiness nor magical transformation can be apprehended. Neither of these two things can be apprehended, for all dharmas are entirely empty.

Furthermore, Subhuti, there is nothing from form through to the unsurpassed, complete, perfect enlightenment of the Buddhas that is not a magically transformed entity. All these magically transformed entities are empty.

Furthermore, Subhuti, persons are established in dependence upon such dharmas. Those called ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are all magical transformations, and all these magically transformed persons are empty.

The Venerable Subhuti said to the Buddha:

– Blessed One, the skandhas, ayatanas, dhatus, and so forth—the various mundane dharmas and sentient beings—may all be magical transformations. But are the four establishments of mindfulness and so forth—the supramundane dharmas and sentient beings—also magical transformations?

The Buddha said:

– Subhuti, all mundane and supramundane dharmas and so forth are magical transformations. Among them are magically transformed shravakas, magically transformed pratyekabuddhas, magically transformed bodhisattvas, magically transformed Tathagatas, magically transformed afflictions, and magically transformed karmic actions. For this reason, I say that all dharmas are like illusions and magical transformations, equal and without difference.

The Venerable Subhuti said to the Buddha:

– Blessed One, are the fruits of abandoning—the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, pratyekabuddhahood, and the Tathagata's eternal severance of the continuity of habitual tendencies associated with the afflictions—also magical transformations?

The Buddha said:

– Subhuti, all such dharmas, being associated with the two characteristics of arising and ceasing, are also magical transformations.

The Venerable Subhuti said to the Buddha:

– Blessed One, what dharma is not a magical transformation?

The Buddha said:

– Subhuti, any dharma that is not associated with arising and ceasing is not a magical transformation.

The Venerable Subhuti said to the Buddha:

– Blessed One, what dharma is not associated with arising and ceasing?

The Buddha said:

– Subhuti, it is the non-deceptive dharma, namely nirvana. This dharma is not associated with arising and ceasing.

The Venerable Subhuti said to the Buddha:

“Blessed One! As you have taught: The Dharma-nature is equally empty in all respects; there is no agent, no duality, nor is there even the slightest dharma whose intrinsic nature is not empty. How, then, can it be said that nirvana is not an illusion?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say: there is not the slightest dharma whose intrinsic nature is not empty. This emptiness of intrinsic nature is not created by shravakas, not created by pratyekabuddhas, not created by bodhisattvas, not created by the Buddhas, nor is it created by anyone. Whether Buddhas appear or do not appear, intrinsic nature is always empty. This itself is nirvana. Therefore, I say that nirvana is not an illusion; it is not that there truly exists a dharma called nirvana of which one can say that it is unborn, unceasing, and unchanging.

“Furthermore, Subhuti! When bodhisattvas newly beginning their training hear that all dharmas are utterly empty, and that even nirvana is like an illusion, they become frightened and are unable to cultivate wholesome dharmas. Therefore, for their sake I say: If a dharma is not associated with arising and cessation, then that dharma is not an illusion. It is not that nirvana alone truly exists and is not empty.”

At that time, Subhuti said to the Buddha:

“Blessed One! By what skillful means do you instruct and teach great bodhisattvas who have newly set their minds on attaining unsurpassed, complete, perfect enlightenment, enabling them to know that all dharmas are always empty in their fundamental nature and, upon hearing that all dharmas are utterly empty, not to become frightened?”

The Buddha said:

“Subhuti! It is not that all dharmas existed before and afterward ceased to exist, and therefore were not originally empty by nature. Rather, all dharmas did not exist before, nor do they afterward cease to exist; their fundamental nature is always empty and is not something to be feared. Thus should great bodhisattvas who have newly set their minds on attaining unsurpassed, complete, perfect enlightenment be instructed and taught, enabling them to know that all dharmas are always empty in their fundamental nature and, upon hearing the Dharma of utter emptiness, to rejoice, faithfully accept it, and uphold it.”

When the Bhagavat had finished expounding this sutra, immeasurable assemblies of great bodhisattvas and shravakas, humans, nonhumans, and so forth, together with the entire great assembly, having heard what the Buddha taught, rejoiced greatly, faithfully accepted it, and practiced accordingly.

Fascicle 537

THE END