大般若波羅蜜多經

02

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

“Blessed One! What are the provisions for bodhi of great bodhisattvas, such that great bodhisattvas must fully possess these provisions for bodhi before they can attain the supreme awakening they seek?”

The Buddha said:

“Subhuti! All wholesome dharmas are the provisions for bodhi of great bodhisattvas. Great bodhisattvas must fully possess these provisions for bodhi before they can attain the supreme awakening they seek.

The Venerable Subhuti again said to the Buddha:

“Blessed One! What are all these wholesome dharmas through the accomplishment of which great bodhisattvas attain supreme awakening?”

The Buddha said:

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the perfection of giving; they cultivate the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘This is giving and so forth; by means of this, and for the sake of this, giving and so forth are cultivated.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because their cultivation of the perfections can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for bodhi and the path of great bodhisattvas. By cultivating this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to cross the great ocean of birth and death and realize the bliss of nirvana.

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘These are the four foundations of mindfulness and so forth; by means of this, and for the sake of this, the four foundations of mindfulness and so forth are cultivated.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because their cultivation of the four foundations of mindfulness and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for bodhi and the path of great bodhisattvas. By practicing this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘This is the emptiness of the internal and so forth; by means of this, and for the sake of this, one abides in the emptiness of the internal and so forth.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty. Because abiding in the emptiness of the internal and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain the bliss of nirvana, these are called wholesome dharmas.

They are also called the provisions for bodhi and the path of great bodhisattvas. By cultivating this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas abide in the Noble Truth of suffering and abide in the Noble Truths of the origin of suffering, its cessation, and the path. In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘This is the Noble Truth of suffering and so forth; by means of this, and for the sake of this, one abides in the Noble Truth of suffering and so forth.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because abiding in the Noble Truth of suffering and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for bodhi and the path of great bodhisattvas. By practicing this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the four meditative absorptions, the four immeasurable states, and the four formless concentrations. In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘These are the four meditative absorptions and so forth; by means of this, and for the sake of this, the four meditative absorptions and so forth are cultivated.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because their cultivation of the four meditative absorptions and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for bodhi and the path of great bodhisattvas. By practicing this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.

“Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. In doing so, they engage in no discriminative attachment whatsoever—that is, they do not think: ‘These are the eight liberations and so forth; by means of this, and for the sake of this, the eight liberations and so forth are cultivated.’ These three kinds of discriminative attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because their cultivation of the eight liberations and so forth can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for bodhi and the path of great bodhisattvas. By practicing this path, the great bodhisattvas of the past, future, and present have attained, will attain, and are now attaining supreme awakening; and they have enabled, will enable, and are now enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.”

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the dharani gateways and the samadhi gateways. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “This is a dharani gateway, and so forth; it is on account of this and for the sake of this that the dharani gateways, and so forth, are cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the dharani gateways, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “This is the gateway of liberation through emptiness, and so forth; it is on account of this and for the sake of this that the gateway of liberation through emptiness, and so forth, is cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the gateway of liberation through emptiness, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the Ground of Great Joy, the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “This is the Ground of Great Joy, and so forth; it is on account of this and for the sake of this that the Ground of Great Joy, and so forth, is cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the Ground of Great Joy, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the five kinds of eyes and the six superknowledges. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “These are the five kinds of eyes, and so forth; it is on account of this and for the sake of this that the five kinds of eyes, and so forth, are cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the five kinds of eyes, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “These are the Buddha’s ten powers, and so forth; it is on account of this and for the sake of this that the Buddha’s ten powers, and so forth, are cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the Buddha’s ten powers, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the Dharma of never losing mindfulness and the nature of constant equanimity. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “This is the Dharma of never losing mindfulness, and so forth; it is on account of this and for the sake of this that the Dharma of never losing mindfulness, and so forth, is cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the Dharma of never losing mindfulness, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! From the time they first arouse the aspiration, great bodhisattvas cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. In doing so, they engage in absolutely no discriminating attachment—that is, they do not think: “This is the knowledge of all things, and so forth; it is on account of this and for the sake of this that the knowledge of all things, and so forth, is cultivated.” These three kinds of discriminating attachment are entirely absent, for they know that the intrinsic nature of all dharmas is empty.

Because cultivating the knowledge of all things, and so forth, can benefit themselves and can also benefit all sentient beings, enabling them to escape birth and death and attain nirvana, these are called wholesome dharmas. They are also called the bodhisattva’s provisions for enlightenment and the path of a great bodhisattva. Great bodhisattvas of the past, future, and present who follow this path have attained, will attain, and are presently attaining the fruit of unsurpassed enlightenment; they have also enabled, will enable, and are presently enabling sentient beings to escape the great ocean of birth and death and realize the peace and bliss of nirvana.

Subhuti! You should know that there are also immeasurable meritorious qualities cultivated by assemblies of bodhisattvas, all of which are called wholesome dharmas, provisions for enlightenment, and the path of a great bodhisattva. Great bodhisattvas must cultivate such supreme wholesome dharmas until they reach ultimate perfection; only then can they attain the knowledge of all-knowing wisdom. Only after attaining the knowledge of all-knowing wisdom can they turn the unerring wheel of the true Dharma, enabling sentient beings to be liberated from birth and death and attain the ultimate, everlasting bliss of nirvana.

LXXIV. CHAPTER ON THE ABSENCE OF INTRINSIC NATURE

01

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! If such dharmas are the dharmas of bodhisattvas, then what dharmas are the dharmas of a Buddha?”

The Buddha said:

– Subhuti! As you asked: If such dharmas are the dharmas of bodhisattvas, then what dharmas are the dharmas of Buddhas? Subhuti, the dharmas of bodhisattvas are themselves also the dharmas of Buddhas. That is, great bodhisattvas know all the characteristics of all dharmas and thereby will attain the knowledge of all aspects, forever eliminating the entire continuum of habitual tendencies. As for the Tathagatas, Worthy Ones, Perfectly Awakened Ones, through sublime wisdom corresponding to a single instant, they directly and perfectly awaken to all dharmas and then realize the unsurpassed fruit of enlightenment.

Subhuti! Such is the distinction between a bodhisattva and a Buddha. Although both are noble ones, their practice, orientation, abiding, and fruition differ.

Subhuti! Thus, one who, while on the uninterrupted path, cultivates all dharmas but has not yet departed from the obscuration of darkness, reached the shore of enlightenment, attained mastery, or realized the fruit is called a great bodhisattva. One who, while on the path of liberation, cultivates all dharmas and has departed from the obscuration of darkness, reached the shore of enlightenment, attained mastery, and realized the fruit is called a Tathagata, Worthy One, Perfectly Awakened One.

Subhuti! This is the distinction between a bodhisattva and a Buddha. Although their stages differ, their dharmas do not differ.

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

– Blessed One! If the intrinsic characteristics of all dharmas are empty, then within the emptiness of intrinsic characteristics, how can there be such distinctions as: this is hell; this is the animal realm; this is the realm of ghosts; this is a deva; this is a human being; this is one at the lineage stage; this is one at the eighth stage; this is the fruit of stream-entry; this is the fruit of once-returning; this is the fruit of non-returning; this is the fruit of arhatship; this is a pratyekabuddha; this is a great bodhisattva; and this is a Tathagata, Worthy One, Perfectly Awakened One?

Blessed One! As I have stated, since sentient beings cannot be apprehended, the karma they create also cannot be apprehended; and since the karma they have created cannot be apprehended, its ripened results also cannot be apprehended.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The intrinsic characteristics of all dharmas are empty. Within the emptiness of intrinsic characteristics, no sentient being, created karma, or distinct ripened result can be apprehended. Yet sentient beings do not fully comprehend the principle that all dharmas are empty of intrinsic characteristics. For this reason, they create various kinds of karma: unwholesome karma, meritorious karma, immovable karma, or undefiled karma. Because they create unwholesome karma, they may fall into hell, the animal realm, or the realm of ghosts. Because they create meritorious karma, they may be born in the human realm or among the devas of the Desire Realm. Because they create immovable karma, they may be born in the Form Realm or the Formless Realm. Because they create undefiled karma, they may attain the fruit of a sravaka or the fruit of a pratyekabuddha. If they know that the intrinsic characteristics of all dharmas are empty, they may enter the stage of a great bodhisattva or realize the unsurpassed fruit of enlightenment. For this reason, great bodhisattvas cultivate the perfection of giving; cultivate the perfections of pure ethical discipline, patience, diligence, meditative concentration, prajnaparamita, skillful means, sublime vows, powers, and knowledge; abide in the emptiness of the internal; abide in the emptiness of the external; the emptiness of the internal and external; the emptiness of emptiness; great emptiness; the emptiness of ultimate meaning; the emptiness of the conditioned; the emptiness of the unconditioned; ultimate emptiness; boundless emptiness; the emptiness of dispersion; the emptiness of the unchanging; the emptiness of essential nature; the emptiness of intrinsic characteristics; the emptiness of common characteristics; the emptiness of all dharmas; the emptiness of the unapprehensible; the emptiness of nonexistence; the emptiness of self-nature; and the emptiness of the self-nature of nonexistence. They cultivate the four foundations of mindfulness; cultivate the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; abide in the Noble Truth of suffering; abide in the Noble Truths of the origin, cessation, and path; cultivate the four meditative concentrations; cultivate the four immeasurables and the four formless absorptions; cultivate the eight liberations; cultivate the eight spheres of mastery, the nine successive absorptions, and the ten totalities; cultivate the Dharma gateway of dharani; cultivate the Dharma gateway of samadhi; cultivate the liberation gateway of emptiness; cultivate the liberation gateways of signlessness and wishlessness; cultivate the Stage of Utmost Joy; cultivate the Stage of Stainlessness, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage of Utmost Difficulty to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud; cultivate the five kinds of eyes; cultivate the six superknowledges; cultivate the ten powers of a Buddha; cultivate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; cultivate the quality of never forgetting; cultivate the nature of perpetual equanimity; cultivate the knowledge of all things; cultivate the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! With respect to such dharmas conducive to enlightenment, that great bodhisattva cultivates them to perfection without interruption or deficiency. Only after perfecting them can the bodhisattva bring forth the vajra-like samadhi that supports enlightenment through the body, realize the unsurpassed fruit of enlightenment, and be called a Tathagata, Worthy One, Perfectly Awakened One. Such a one benefits and brings peace and happiness to immeasurable sentient beings, and the deeds performed are never lost. Because they are never lost, such a one does not fall into the cycle of birth and death throughout the various realms.

The Venerable Subhuti said to the Buddha:

– Blessed One! After a Buddha realizes the unsurpassed fruit of enlightenment, does he apprehend the dharmas of birth and death in the various realms?

– No, Subhuti!

– Blessed One! After a Buddha realizes the unsurpassed fruit of enlightenment, does he apprehend black karma, white karma, black-and-white karma, and karma that is neither black nor white?

– No, Subhuti!

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

– Blessed One! If a Buddha does not apprehend birth and death in the various realms or the distinctions among types of karma, why does he conventionally establish that this is hell; this is the animal realm; this is the realm of ghosts; this is a deva; this is a human being; this is one at the lineage stage; this is one at the eighth stage; this is a stream-enterer; this is a once-returner; this is a non-returner; this is an arhat; this is a pratyekabuddha; this is a great bodhisattva; and this is a Tathagata, Worthy One, Perfectly Awakened One?

The Buddha said:

– Subhuti! Do sentient beings themselves know that the intrinsic characteristics of all dharmas are empty?

Subhuti replied:

– No, Blessed One! No, Well-Gone One!

The Buddha said:

– Subhuti! If sentient beings themselves knew that the intrinsic characteristics of all dharmas are empty, it should not be said that great bodhisattvas seek to realize the unsurpassed fruit of enlightenment and, through skillful means, establish and instruct them, rescuing sentient beings who undergo birth and death in the evil destinies.

Subhuti! Because sentient beings do not know that the intrinsic characteristics of all dharmas are empty, they wander through the various realms and undergo immeasurable suffering. Therefore, having heard from the Buddhas that the intrinsic characteristics of all dharmas are empty, great bodhisattvas seek to realize the unsurpassed fruit of enlightenment and, through skillful means, establish, teach, and rescue sentient beings who undergo birth and death in the evil destinies.

Subhuti! The great bodhisattvas constantly reflect thus: “It is not the case that all dharmas truly possess intrinsic characteristics as foolish ordinary beings cling to and suppose. Yet, because of the power of their inverted discriminations, they conceive what does not truly exist to be truly existent.

That is, within what is devoid of self, they conceive a self; within what is devoid of a sentient being, a living being, a life principle, one who is born, one who is nurtured, a transmigrating being, a mind-born being, a youth, an agent, one who experiences results, a knower, or a seer, they conceive a sentient being through to a seer. Within what is devoid of form, they conceive form; within what is devoid of feeling, perception, formations, or consciousness, they conceive feeling, perception, formations, and consciousness.

Within what is devoid of the eye ayatana, they conceive the eye ayatana; within what is devoid of the ear, nose, tongue, body, or mind ayatana, they conceive the ear, nose, tongue, body, and mind ayatanas. Within what is devoid of the form ayatana, they conceive the form ayatana; within what is devoid of the sound, odor, taste, touch, or dharma ayatana, they conceive the sound, odor, taste, touch, and dharma ayatanas. Within what is devoid of the eye dhatu, they conceive the eye dhatu; within what is devoid of the ear, nose, tongue, body, or mind dhatu, they conceive the ear, nose, tongue, body, and mind dhatus.

Within what is devoid of the form dhatu, they conceive the form dhatu; within what is devoid of the sound, odor, taste, touch, or dharma dhatu, they conceive the sound, odor, taste, touch, and dharma dhatus. Within what is devoid of the eye-consciousness dhatu, they conceive the eye-consciousness dhatu; within what is devoid of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, they conceive the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Within what is devoid of eye-contact, they conceive eye-contact; within what is devoid of ear-, nose-, tongue-, body-, or mind-contact, they conceive ear-, nose-, tongue-, body-, and mind-contact. Within what is devoid of the feelings arising with eye-contact as condition, they conceive the feelings arising with eye-contact as condition; within what is devoid of the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, they conceive the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Within what is devoid of the earth dhatu, they conceive the earth dhatu; within what is devoid of the water, fire, wind, space, or consciousness dhatu, they conceive the water, fire, wind, space, and consciousness dhatus. Within what is devoid of the causal condition, they conceive the causal condition; within what is devoid of the immediately antecedent condition, the objective condition, or the dominant condition, they conceive the immediately antecedent condition, the objective condition, and the dominant condition.

Within what is devoid of dharmas arisen from conditions, they conceive dharmas arisen from conditions. Within what is devoid of ignorance, they conceive ignorance; within what is devoid of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress, they conceive formations through to aging and death, sorrow, lamentation, suffering, grief, and distress.

Within what is devoid of worldly dharmas, they conceive worldly dharmas; within what is devoid of supramundane dharmas, they conceive supramundane dharmas. Within what is devoid of contaminated dharmas, they conceive contaminated dharmas; within what is devoid of uncontaminated dharmas, they conceive uncontaminated dharmas. Within what is devoid of conditioned dharmas, they conceive conditioned dharmas; within what is devoid of unconditioned dharmas, they conceive unconditioned dharmas.

Because of the power of such inverted discriminations, they conceive what does not truly exist to be truly existent, cling to falsehoods, throw their minds into confusion, and create wholesome and unwholesome karma of body, speech, and mind. Thus, they cannot be liberated from birth and death in the evil destinies. I shall rescue them and cause them to attain liberation.”

Subhuti! Having reflected thus, the great bodhisattvas cultivate prajnaparamita. By means of the wholesome dharmas embraced by prajnaparamita, they correctly cultivate the bodhisattva practices and gradually perfect the requisites for bodhi.

Once the requisites for bodhi have been perfected, they realize the fruit of unsurpassed awakening. Having attained bodhi, they expound, reveal, and distinguish for sentient beings the meaning of the Four Noble Truths: the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering. They further include all the dharmas conducive to bodhi within these Four Noble Truths.

Relying further upon all the dharmas conducive to bodhi, they establish and make manifest the precious Buddha, Dharma, and Sangha; thereby the Three Jewels appear in the world, and all classes of sentient beings are liberated from birth and death. If sentient beings are unable to take refuge in and place their faith in the precious Buddha, Dharma, and Sangha, then the karma they create causes them to transmigrate through the various realms and undergo endless suffering.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Is parinirvana attained through the Truth of Suffering? Is parinirvana attained through knowledge of suffering? Is parinirvana attained through the Truth of Origin? Is parinirvana attained through knowledge of origin? Is parinirvana attained through the Truth of Cessation? Is parinirvana attained through knowledge of cessation? Is parinirvana attained through the Truth of the Path? Is parinirvana attained through knowledge of the path?”

The Buddha said:

“Subhuti! Parinirvana is not attained through the Truth of Suffering, nor is parinirvana attained through knowledge of suffering. Parinirvana is not attained through the Truth of Origin, nor is parinirvana attained through knowledge of origin. Parinirvana is not attained through the Truth of Cessation, nor is parinirvana attained through knowledge of cessation. Parinirvana is not attained through the Truth of the Path, nor is parinirvana attained through knowledge of the path.

“Subhuti! I declare that the equality-nature of the Four Noble Truths is nirvana itself. Such nirvana is not attained through the Noble Truths of suffering, origin, cessation, and the path, nor is it attained through knowledge of suffering, origin, cessation, and the path. It is only through prajnaparamita that this equality-nature is realized, and this is called the attainment of nirvana.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! What is called the equality-nature of the Four Noble Truths?”

The Buddha said:

“Subhuti! Wherever there is no suffering, no knowledge of suffering, no origin, no knowledge of origin, no cessation, no knowledge of cessation, no path, and no knowledge of the path—that is the equality-nature of the Four Noble Truths. This equality-nature is the true suchness, Dharma realm, Dharma-nature, nature free from falsity, unchanging nature, nature free from arising, fixed order of Dharma, abiding nature of Dharma, ultimate reality, realm of space, and inconceivable realm of the Noble Truth of Suffering.

Whether a Tathagata appears in the world or does not appear in the world, its nature and characteristics constantly abide, without perishing or changing. This is called the equality-nature of the Four Noble Truths. When great bodhisattvas cultivate prajnaparamita, they do so because they wish to directly awaken to this equality-nature of the Four Noble Truths.

When they directly awaken to this equality-nature of the Four Noble Truths, they are said to have truly awakened to all the Noble Truths.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Why do great bodhisattvas cultivate prajnaparamita because they wish to directly awaken to this equality-nature of the Four Noble Truths? If they can directly awaken to this equality-nature of the Four Noble Truths, they can directly awaken to all the Noble Truths. Having directly awakened to all the Noble Truths, they can cultivate the bodhisattva practices in accordance with reality. Having cultivated the bodhisattva practices in accordance with reality, do they then avoid falling to the stages of the shravakas and pratyekabuddhas and proceed into the bodhisattva’s right determination leading to freedom from arising?”

The Buddha said:

– Subhuti! When great bodhisattvas practice prajnaparamita, there is not even the slightest dharma that they do not see as it truly is. Having seen all dharmas as they truly are, they have absolutely no attainment with regard to any dharma. Having no attainment with regard to any dharma, they see as it truly is the emptiness of the nature of all dharmas; that is, they see as they truly are that all dharmas, whether belonging or not belonging to the Four Noble Truths, are empty. Seeing in this way, they are able to enter the bodhisattva's certainty of the rightly established state beyond arising. Because they are able to enter the bodhisattva's certainty of the rightly established state beyond arising, they immediately abide in the stage of the bodhisattva lineage and are thus assured of not falling from the summit. If they were to fall from the summit, they would descend to the stage of a shravaka or a pratyekabuddha.

Subhuti! Abiding in the stage of the bodhisattva lineage, that great bodhisattva is able to enter the four dhyanas, the four immeasurable states, and the four formless concentrations. Abiding in such a state of shamatha, that great bodhisattva is able to discern all dharmas and directly awaken to the Four Noble Truths.

Although that great bodhisattva fully knows suffering, he does not give rise to a mind that takes suffering as an object of attachment; although he has forever abandoned the origin of suffering, he does not give rise to a mind that takes the origin of suffering as an object of attachment; although he realizes cessation, he does not give rise to a mind that takes cessation as an object of attachment; although he cultivates the path, he does not give rise to a mind that takes the path as an object of attachment.

He gives rise only to a mind that accords with and proceeds toward realization of unsurpassed awakening, contemplating the true character of all dharmas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! How does that great bodhisattva contemplate the true character of all dharmas?

The Buddha said:

– Subhuti! That great bodhisattva contemplates all dharmas as empty.

– Blessed One! When that great bodhisattva contemplates all dharmas, in what respect does he contemplate them as empty?

– Subhuti! That great bodhisattva contemplates the emptiness of the intrinsic characteristics of all dharmas.

Subhuti! Through such contemplation of their characteristics, that great bodhisattva sees as it truly is that all dharmas are empty. He utterly fails to perceive any intrinsic nature of dharmas in which he could abide and thereby attain unsurpassed awakening.

Why is this? Subhuti! It is because the unsurpassed awakening of all Buddhas and all dharmas have absence of intrinsic nature as their intrinsic nature.

Such absence of intrinsic nature is not created by the Buddhas, not created by pratyekabuddhas, not created by bodhisattvas, and not created by those shravakas who are progressing toward or abiding in the fruits. It is only because sentient beings neither know nor see as it truly is that all dharmas are empty. For this reason, great bodhisattvas who practice prajnaparamita employ skillful means to explain this truth to sentient beings as it truly is, enabling them to relinquish attachment and escape the suffering of birth and death.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! If all dharmas have absence of intrinsic nature as their intrinsic nature, and such absence of intrinsic nature is not created by the Buddhas, not created by pratyekabuddhas, not created by bodhisattvas, not created by arhats, not created by non-returners, not created by once-returners, not created by stream-enterers, and not created by those progressing toward any of these fruits, then how are the distinctions among dharmas established, such as: this is hell, this is the animal realm, this is the realm of ghosts, this is the human realm, these are the gods of the Four Great Kings, these are the gods of the Thirty-Three, these are the Yama gods, these are the Tushita gods, these are the gods who Delight in Emanations, these are the gods who Exercise Mastery over the Emanations of Others, these are the gods of the Brahma Host, these are the Ministers of Brahma, these are the Assembly of Brahma, these are the Great Brahma gods, these are the gods of Light, these are the gods of Limited Light, these are the gods of Immeasurable Light, these are the gods of Utmost Radiance and Purity, these are the gods of Purity, these are the gods of Limited Purity, these are the gods of Immeasurable Purity, these are the gods of Universal Purity, these are the gods of Vastness, these are the gods of Limited Vastness, these are the gods of Immeasurable Vastness, these are the gods of Abundant Fruit, these are the gods of No Perception, these are the gods Free from Affliction, these are the gods Free from Heat, these are the gods of Excellent Appearance, these are the gods of Excellent Vision, these are the gods of the Ultimate Form Realm, these are the gods of the Sphere of Infinite Space, these are the gods of the Sphere of Infinite Consciousness, these are the gods of the Sphere of Nothingness, these are the gods of the Sphere of Neither Perception nor Non-perception, this is a stream-enterer, this is a once-returner, this is a non-returner, this is an arhat, this is a pratyekabuddha, this is a great bodhisattva, and this is a Tathagata, Worthy One, Perfectly Awakened One? By reason of this karma, hell is established; by reason of this karma, the animal realm is established; by reason of this karma, the realm of ghosts is established; by reason of this karma, the human realm is established; by reason of this karma, the gods of the Four Great Kings are established; by reason of this karma, the gods of the Thirty-Three are established; by reason of this karma, the Yama gods are established; by reason of this karma, the Tushita gods are established; by reason of this karma, the gods who Delight in Emanations are established; by reason of this karma, the gods who Exercise Mastery over the Emanations of Others are established; by reason of this karma, the gods of the Brahma Host are established; by reason of this karma, the Ministers of Brahma are established; by reason of this karma, the Assembly of Brahma is established; by reason of this karma, the Great Brahma gods are established; by reason of this karma, the gods of Light are established; by reason of this karma, the gods of Limited Light are established; by reason of this karma, the gods of Immeasurable Light are established; by reason of this karma, the gods of Utmost Radiance and Purity are established; by reason of this karma, the gods of Purity are established; by reason of this karma, the gods of Limited Purity are established; by reason of this karma, the gods of Immeasurable Purity are established; by reason of this karma, the gods of Universal Purity are established; by reason of this karma, the gods of Vastness are established; by reason of this karma, the gods of Limited Vastness are established; by reason of this karma, the gods of Immeasurable Vastness are established; by reason of this karma, the gods of Abundant Fruit are established; by reason of this karma, the gods of No Perception are established; by reason of this karma, the gods Free from Affliction are established; by reason of this karma, the gods Free from Heat are established; by reason of this karma, the gods of Excellent Appearance are established; by reason of this karma, the gods of Excellent Vision are established; by reason of this karma, the gods of the Ultimate Form Realm are established; by reason of this karma, the gods of the Sphere of Infinite Space are established; by reason of this karma, the gods of the Sphere of Infinite Consciousness are established; by reason of this karma, the gods of the Sphere of Nothingness are established; by reason of this karma, the gods of the Sphere of Neither Perception nor Non-perception are established; by reason of this karma, a stream-enterer is established; by reason of this karma, a once-returner is established; by reason of this karma, a non-returner is established; by reason of this karma, an arhat is established; by reason of this karma, a pratyekabuddha is established; by reason of this karma, a great bodhisattva is established; and by reason of this karma, a Tathagata, Worthy One, Perfectly Awakened One is established?

“Blessed One! Since dharmas without intrinsic nature certainly have no function, how can it be said that through such dharmas one is born in the hells; through such dharmas one is born among animals; through such dharmas one is born in the realm of ghosts; through such dharmas one is born in the human realm; through such dharmas one is born among the gods of the Four Great Kings; through such dharmas one is born among the Thirty-Three Gods; through such dharmas one is born among the Yama gods; through such dharmas one is born among the Tusita gods; through such dharmas one is born among the gods who Delight in Creation; through such dharmas one is born among the gods who Exercise Mastery over Others’ Creations; through such dharmas one is born among the Brahma Host gods;

through such dharmas one is born among the Ministers of Brahma gods; through such dharmas one is born among the Assembly of Brahma gods; through such dharmas one is born among the Great Brahma gods; through such dharmas one is born among the Radiant gods; through such dharmas one is born among the gods of Limited Radiance; through such dharmas one is born among the gods of Immeasurable Radiance; through such dharmas one is born among the gods of Utmost Purity of Radiance; through such dharmas one is born among the Pure gods; through such dharmas one is born among the gods of Limited Purity; through such dharmas one is born among the gods of Immeasurable Purity; through such dharmas one is born among the gods of Pervasive Purity; through such dharmas one is born among the Vast gods;

through such dharmas one is born among the gods of Limited Vastness; through such dharmas one is born among the gods of Immeasurable Vastness; through such dharmas one is born among the gods of Abundant Fruit; through such dharmas one is born among the Unconscious gods; through such dharmas one is born among the gods Free from Affliction; through such dharmas one is born among the gods Free from Heat; through such dharmas one is born among the gods of Excellent Manifestation; through such dharmas one is born among the gods of Excellent Vision; through such dharmas one is born among the gods of the Ultimate Form Realm; through such dharmas one is born among the gods of the Sphere of Infinite Space; through such dharmas one is born among the gods of the Sphere of Nothingness;

through such dharmas one is born among the gods of the Sphere of Neither Perception nor Non-Perception; through such dharmas one attains the fruit of stream-entry; through such dharmas one attains the fruit of once-returning; through such dharmas one attains the fruit of non-returning; through such dharmas one attains arhatship; through such dharmas one attains the state of a pratyekabuddha; through such dharmas one enters the stage of a great bodhisattva and practices the bodhisattva path; and through such dharmas one attains buddhahood as a Tathagata, Arhat, Perfectly and Completely Awakened One, enabling sentient beings to be liberated from birth and death?”

The Buddha said:

– “Subhuti! So it is! So it is! It is exactly as you have said. Within dharmas without intrinsic nature, no other dharmas can be established. There is neither karma nor its fruit, nor is there any function.

“Subhuti! Because foolish ordinary beings do not understand the noble Dharma and discipline, they fail to comprehend that all dharmas take the absence of intrinsic nature as their own nature. Deluded and confused, they initiate various kinds of bodily, verbal, and mental karma and, according to the distinctions among their karmic deeds, assume various kinds of bodies.

Based upon the different categories of those bodies, the hells, animals, the realm of ghosts, and humans are provisionally established; the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tusita gods, the gods who Delight in Creation, and the gods who Exercise Mastery over Others’ Creations are provisionally established; the Brahma Host gods, the Ministers of Brahma gods, the Assembly of Brahma gods, and the Great Brahma gods are provisionally established; the Radiant gods, the gods of Limited Radiance, the gods of Immeasurable Radiance, and the gods of Utmost Purity of Radiance are provisionally established; the Pure gods, the gods of Limited Purity, the gods of Immeasurable Purity, and the gods of Pervasive Purity are provisionally established;

the Vast gods, the gods of Limited Vastness, the gods of Immeasurable Vastness, the gods of Abundant Fruit, and the Unconscious gods are provisionally established; the gods Free from Affliction, the gods Free from Heat, the gods of Excellent Manifestation, the gods of Excellent Vision, and the gods of the Ultimate Form Realm are provisionally established; and the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-Perception are provisionally established.

“Subhuti! In order to rescue foolish ordinary beings who, deluded and confused, undergo the sufferings of birth and death, the distinct stages of the noble Dharma and Vinaya are established. Based upon these stages, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, and Tathagatas, Arhats, Perfectly and Completely Awakened Ones are provisionally established. Yet all dharmas take the absence of intrinsic nature as their own nature. Within dharmas without intrinsic nature, there is truly no other dharma, neither karma nor its fruit, nor any function, because dharmas without intrinsic nature eternally lack intrinsic nature.

“Furthermore, Subhuti, as you have said, since dharmas without intrinsic nature certainly have no function, how can it be said that through such dharmas one attains the fruit of stream-entry, once-returning, non-returning, or arhatship, or the state of a pratyekabuddha; enters the stage of a great bodhisattva and practices the bodhisattva path; or attains buddhahood as a Tathagata, Arhat, Perfectly and Completely Awakened One, enabling sentient beings to be liberated from birth and death?

Subhuti, what do you think? Are the paths that are cultivated without intrinsic nature? Are the fruits of stream-entry, once-returning, non-returning, and arhatship without intrinsic nature?

Is the state of a pratyekabuddha without intrinsic nature? Are all the paths of great bodhisattvas without intrinsic nature? Is the unsurpassed awakening of the Buddhas without intrinsic nature?”

Subhuti replied:

– “Blessed One! All dharmas that are cultivated are without intrinsic nature. The fruits of stream-entry, once-returning, non-returning, and arhatship are also without intrinsic nature. The state of a pratyekabuddha is also without intrinsic nature. All the paths of great bodhisattvas are also without intrinsic nature. The unsurpassed awakening of the Buddhas is also without intrinsic nature.”

The Buddha said:

– “Subhuti! What do you think? Can a dharma without intrinsic nature attain a dharma without intrinsic nature?”

Subhuti replied:

– “No, Blessed One! No, Sugata!”

The Buddha said:

– “Subhuti! The absence of intrinsic nature and the path are, in relation to all dharmas, neither associated nor unassociated. They have no form, are invisible, offer no resistance, and have a single characteristic—namely, no characteristic. Foolish ordinary beings, deluded and confused, falsely discriminate with regard to dharmas that have no characteristic, conceive the notion that dharmas exist, and become attached to the five skandhas. Amid impermanence they conceive the notion of permanence; amid suffering they conceive the notion of happiness; amid non-self they conceive the notion of self; amid impurity they conceive the notion of purity; and within the nature that is the absence of intrinsic nature they become attached to the existence of intrinsic nature. For this reason, great bodhisattvas who cultivate prajnaparamita perfect supreme skillful means. They rescue such sentient beings, causing them to abandon delusion, confusion, false attachment, and clinging. Through skillful means, they establish them in the Dharma without characteristics, cause them diligently to train and cultivate, liberate them from birth and death, and enable them to realize the ultimate nirvana of eternal bliss.”

The Venerable Subhuti said to the Buddha:

– “Blessed One! Is there something real and not false to which foolish ordinary beings become attached and on account of which they perform various karmic deeds, thereby wandering through the various realms and being unable to escape the sufferings of birth and death?”

The Buddha said:

– “Subhuti! There is nothing whatsoever, even as minute as the tip of a hair, that is real and not false to which foolish ordinary beings become attached and on account of which they perform various karmic deeds, thereby wandering through the various destinies and being unable to escape the sufferings of birth and death. There are only deluded and false attachment and clinging.

“Subhuti! I shall now explain this meaning to you more fully through an analogy, so that it may be easily understood. Those who are wise gain a correct understanding of the meaning taught through analogies.

“Subhuti! What do you think? A person in a dream sees himself enjoying the pleasures of the five senses. Is there even the slightest reality in that dream that could enable that person to enjoy those sensual pleasures?”

Subhuti replied:

– “No, Blessed One! No, Sugata! Even the person seen in the dream does not truly exist, much less could there be anything real that enables that person to enjoy the pleasures of the five senses.”

The Buddha said:

– “Subhuti! What do you think? Are there any dharmas—whether mundane or supramundane, contaminated or uncontaminated, conditioned or unconditioned—that are not like things seen in a dream?”

Subhuti replied:

“No, World-Honored One! No, Sugata! Certainly, there is no dharma—whether mundane or supramundane, contaminated or uncontaminated, conditioned or unconditioned—that is not like something seen in a dream.”

The Buddha said:

“Subhuti, what do you think? Are there real realms in a dream, within which beings undergo birth and death, coming and going?”

Subhuti replied:

“No, World-Honored One! No, Sugata!”

The Buddha said:

“Subhuti, what do you think? Is there true cultivation of the path in a dream, by relying upon which one cultivates the path, becomes free from defilements, and attains purity?”

Subhuti replied:

“No, World-Honored One! No, Sugata! Why is this? World-Honored One, it is because the phenomena seen in a dream are entirely devoid of reality. There is neither that which establishes designations nor that which is designated. Even the cultivation of the path does not exist, much less any freedom from defilements and attainment of purity through reliance upon such cultivation.”

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