大般若波羅蜜多經

03

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the perfections of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajna, skillful means, sublime vows, powers, and wisdom?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the perfection of generosity neither increases nor decreases, is neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet is able to cultivate it; and knows in accordance with reality that the perfection of pure ethical discipline through the perfection of wisdom neither increases nor decreases, is neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the perfection of generosity through the perfection of wisdom.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the Ground of Utmost Joy, the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Extremely Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the Ground of Utmost Joy neither increases nor decreases, is neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet is able to cultivate it; and knows in accordance with reality that the Ground Free from Defilement through the Ground of the Dharma Cloud neither increases nor decreases, is neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the Ground of Utmost Joy through the Ground of the Dharma Cloud.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in 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 eightfold noble path?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the four foundations of mindfulness neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that the four right efforts through the eightfold noble path neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the four foundations of mindfulness through the eightfold noble path.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the four meditative concentrations, the four immeasurables, and the four formless absorptions?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the four meditative concentrations neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that the four immeasurables and the four formless absorptions neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the four meditative concentrations, the four immeasurables, and the four formless absorptions.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the eight liberations neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in all dharani gateways and all samadhi gateways?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that all dharani gateways neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that all samadhi gateways neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in all dharani gateways and all samadhi gateways.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the five kinds of eyes and the six superknowledges?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the five kinds of eyes neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that the six superknowledges neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the five kinds of eyes and the six superknowledges.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that the ten powers of the Tathagata neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them; and knows in accordance with reality that the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in great loving-kindness, great compassion, great empathetic joy, and great equanimity?

The Buddha said:

– Subhuti! If a great bodhisattva, when practicing prajnaparamita, knows in accordance with reality that great loving-kindness neither increases nor decreases, is neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet is able to cultivate it; and knows in accordance with reality that great compassion, great empathetic joy, and great equanimity neither increase nor decrease, are neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet is able to cultivate them—then, Subhuti, that great bodhisattva, when practicing prajnaparamita, is able to train in great loving-kindness, great compassion, great empathetic joy, and great equanimity.

Venerable Subhuti said to the Buddha:

– Blessed One! How can a great bodhisattva, when practicing prajnaparamita, train in the Dharma of non-forgetfulness and the nature of perpetual relinquishment?

The Buddha said:

“Subhuti, when a great bodhisattva practices prajnaparamita, if they know in accordance with reality that the quality of never forgetting is neither increased nor diminished, neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet can be cultivated; and if they know in accordance with reality that the nature of constant equanimity is neither increased nor diminished, neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet can be cultivated—then, Subhuti, that great bodhisattva, while practicing prajnaparamita, is able to train in the quality of never forgetting and the nature of constant equanimity.”

The Venerable Subhuti said to the Buddha:

“Blessed One, how can a great bodhisattva, while practicing prajnaparamita, train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

The Buddha said:

“Subhuti, when a great bodhisattva practices prajnaparamita, if they know in accordance with reality that the knowledge of all things is neither increased nor diminished, neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet can be cultivated; and if they know in accordance with reality that the knowledge of the aspects of the paths and the knowledge of all aspects are neither increased nor diminished, neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet can be cultivated—then, Subhuti, that great bodhisattva, while practicing prajnaparamita, is able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

The Venerable Subhuti said to the Buddha:

“Blessed One, how can a great bodhisattva, while practicing prajnaparamita, train in purifying Buddha-fields and bringing sentient beings to maturity?”

The Buddha said:

“Subhuti, when a great bodhisattva practices prajnaparamita, if they know in accordance with reality that the purification of Buddha-fields is neither increased nor diminished, neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet can be cultivated; and if they know in accordance with reality that bringing sentient beings to maturity is neither increased nor diminished, neither defiled nor purified, has no intrinsic nature, and cannot be apprehended, yet can be cultivated—then, Subhuti, that great bodhisattva, while practicing prajnaparamita, is able to train in purifying Buddha-fields and bringing sentient beings to maturity.”

The Venerable Subhuti said to the Buddha:

“Blessed One, how can a great bodhisattva, while practicing prajnaparamita, train in the innumerable and boundless other qualities of a Buddha?”

The Buddha said:

“Subhuti, when a great bodhisattva practices prajnaparamita, if they know in accordance with reality that the innumerable and boundless other qualities of a Buddha are neither increased nor diminished, neither defiled nor purified, have no intrinsic nature, and cannot be apprehended, yet can be cultivated—then, Subhuti, that great bodhisattva, while practicing prajnaparamita, is able to train in the innumerable and boundless other qualities of a Buddha.”

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

– Blessed One! If, when cultivating prajnaparamita, a great bodhisattva knows in accordance with reality the successive distinctions among the five skandhas and other dharmas, does he use the form skandha to disrupt the dharmadhatu; and does he likewise use the skandhas of feeling, perception, formations, and consciousness to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the eye ayatana to disrupt the dharmadhatu; and does he likewise use the ear, nose, tongue, body, and mind ayatanas to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the form ayatana to disrupt the dharmadhatu; and does he likewise use the sound, odor, taste, tangible object, and mental-object ayatanas to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the eye dhatu to disrupt the dharmadhatu; and does he likewise use the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the ear dhatu to disrupt the dharmadhatu; and does he likewise use the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the nose dhatu to disrupt the dharmadhatu; and does he likewise use the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the tongue dhatu to disrupt the dharmadhatu; and does he likewise use the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the body dhatu to disrupt the dharmadhatu; and does he likewise use the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the mind dhatu to disrupt the dharmadhatu; and does he likewise use the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the earth dhatu to disrupt the dharmadhatu; and does he likewise use the water, fire, wind, space, and consciousness dhatus to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the Noble Truth of suffering to disrupt the dharmadhatu; and does he likewise use the Noble Truths of the origin, cessation, and path to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the causal condition to disrupt the dharmadhatu; and does he likewise use the immediately antecedent condition, the objective condition, and the predominant condition to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the various dharmas arising from conditions to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use ignorance to disrupt the dharmadhatu; and does he likewise use formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the emptiness of internal dharmas to disrupt the dharmadhatu; and does he likewise use the emptiness of external dharmas, the emptiness of internal and external dharmas, 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use suchness to disrupt the dharmadhatu; and does he likewise use the dharmadhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the perfection of generosity to disrupt the dharmadhatu; and does he likewise use the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, prajna, skillful means, sublime vows, power, and wisdom to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the Ground of Great Joy to disrupt the dharmadhatu; and does he likewise use the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the four establishments of mindfulness to disrupt the dharmadhatu; and does he likewise use the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the four meditative concentrations to disrupt the dharmadhatu; and does he likewise use the four immeasurables and the four formless absorptions to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the eight liberations to disrupt the dharmadhatu; and does he likewise use the eight spheres of mastery, the nine successive absorptions, and the ten totalities to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use all dharani gateways to disrupt the dharmadhatu; and does he likewise use all samadhi gateways to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the gateway of liberation through emptiness to disrupt the dharmadhatu; and does he likewise use the gateways of liberation through signlessness and wishlessness to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the five kinds of eyes to disrupt the dharmadhatu; and does he likewise use the six superknowledges to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the Tathagata’s ten powers to disrupt the dharmadhatu; and does he likewise use the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use great loving-kindness to disrupt the dharmadhatu; and does he likewise use great compassion, great sympathetic joy, and great equanimity to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the Dharma of never losing mindfulness to disrupt the dharmadhatu; and does he likewise use the nature of constant equanimity to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the wisdom of all knowledge to disrupt the dharmadhatu; and does he likewise use the wisdom of the aspects of the paths and the wisdom of all aspects to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use the purification of Buddha-fields to disrupt the dharmadhatu; and does he likewise use the maturation of sentient beings to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation. Does he use immeasurable and boundless other Buddha-dharmas to disrupt the dharmadhatu? Why? Because the dharmadhatu is nondual and without differentiation.

The Buddha said:

“Subhuti, if apart from the dharma realm there were some other dharma that could be apprehended and spoken of, then that dharma could destroy the dharma realm. Yet apart from the dharma realm, no dharma can be apprehended; therefore, no other dharma can destroy the dharma realm. Why is this? Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones, as well as bodhisattvas, pratyekabuddhas, and shravakas, know that apart from the dharma realm no dharma can be apprehended. Knowing that there is no dharma apart from the dharma realm, they do not reveal or proclaim such a dharma to others. Therefore, there is no dharma that can destroy the dharma realm.

“Subhuti, thus, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in the indestructible characteristic of the dharma realm, which is nondual and without differentiation.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, if a great bodhisattva wishes to train in the dharma realm, in what should the bodhisattva train?”

The Buddha said:

“Subhuti, if a great bodhisattva wishes to train in the dharma realm, the bodhisattva should train in all dharmas. Why is this? Subhuti, it is because all dharmas enter the dharma realm.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, for what reason do you say that all dharmas enter the dharma realm?”

The Buddha said:

“Subhuti, whether a Tathagata appears in the world or does not appear in the world, all dharmas remain thus: they all enter the dharma realm and have no differentiated characteristics; this is not so merely because the Buddha has said it. Why is this? Subhuti, all wholesome dharmas and unwholesome dharmas, determinate dharmas and indeterminate dharmas, contaminated dharmas and uncontaminated dharmas, mundane dharmas and supramundane dharmas, conditioned dharmas and unconditioned dharmas, all enter the dharma realm, whose nature is emptiness, signlessness, and the unconditioned.

Therefore, Subhuti, when a great bodhisattva practices prajnaparamita and wishes to train in the dharma realm, the bodhisattva should train in all dharmas. To train in all dharmas is precisely to train in the dharma realm.”

Then the Venerable Subhuti addressed the Buddha:

“Blessed One, if all dharmas enter the dharma realm and are nondual and undifferentiated, why must a great bodhisattva train in the prajnaparamita and also train in the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity? Why must a great bodhisattva train in the first dhyana and also train in the second, third, and fourth dhyanas? Why must a great bodhisattva train in the immeasurable loving-kindness and also train in immeasurable compassion, sympathetic joy, and equanimity?

Why must a great bodhisattva train in the concentration of the sphere of infinite space and also train in the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception? Why must a great bodhisattva train in the four foundations of mindfulness and also train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path?

Why must a great bodhisattva train in the gateway to liberation through emptiness and also train in the gateways to liberation through signlessness and wishlessness? Why must a great bodhisattva train in the eight liberations and also train in the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality? Why must a great bodhisattva train in all dharani gateways and also train in all samadhi gateways?

Why must a great bodhisattva train in inner emptiness and also train in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of immutability, the emptiness of intrinsic 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 self-nature, and the emptiness of the self-nature of nonexistence?

Why must a great bodhisattva train in suchness and also train in the dharma realm, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm? Why must a great bodhisattva train in the Noble Truth of suffering and also train in the Noble Truths of its origin, cessation, and the path?

Why must a great bodhisattva train in the five kinds of eyes and also train in the six superknowledges? Why must a great bodhisattva train in the ten powers of a Buddha and also train in the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha? Why must a great bodhisattva train in great loving-kindness and also train in great compassion, great sympathetic joy, and great equanimity?

Why must a great bodhisattva train in the quality of never losing mindfulness and also train in the nature of constant equanimity? Why must a great bodhisattva train in the knowledge of all things and also train in the knowledge of the aspects of the path and the knowledge of all aspects? Why must a great bodhisattva train to perfect the thirty-two marks of a great person and also train to perfect the eighty subsidiary characteristics?

Why must a great bodhisattva train to be born into a great kshatriya family, a great brahmin family, a great merchant family, or a great householder family? Why must a great bodhisattva train to be born among the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tushita gods, the gods who Delight in Creation, or the gods who Exercise Mastery over Others’ Creations? Why must a great bodhisattva train to be born among the gods of the Brahma Multitude, the Ministers of Brahma, the Assembly of Brahma, or Great Brahma?

Why must a great bodhisattva train to be born among the gods of Light, Limited Light, Immeasurable Light, or Utmost Light and Purity? Why must a great bodhisattva train to be born among the gods of Purity, Limited Purity, Immeasurable Purity, or Universal Purity? Why must a great bodhisattva train to be born among the gods of Vastness, Limited Vastness, Immeasurable Vastness, or Abundant Fruit?

Why must a great bodhisattva train in the dharma of being born among the non-percipient beings but take no delight in being born there? Why must a great bodhisattva train in the dharma of being born among the gods of No Affliction, No Heat, Excellent Manifestation, Excellent Vision, or the Ultimate Form Realm, but take no delight in being born there? Why must a great bodhisattva train in the dharma of being born among the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception, but take no delight in being born there?

Why must a great bodhisattva train in the first arising of the aspiration for enlightenment and also train in the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth arisings of the aspiration for enlightenment? Why must a great bodhisattva train in the first bodhisattva ground and also train in the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth bodhisattva grounds? Why must a great bodhisattva train in the stage of a shravaka but not realize its fruit, and also train in the stage of a pratyekabuddha but not realize its fruit?

Why must a great bodhisattva train in a bodhisattva’s entry into the certainty of the unconditioned and also train in bringing sentient beings to maturity and purifying Buddha lands? Why must a great bodhisattva train in unobstructed dharani eloquence and also train in the bodhisattva path and the unsurpassed enlightenment of the Buddhas? Having trained in this way, the bodhisattva attains the wisdom of omniscience and knows all dharmas in all their aspects and characteristics.

“Blessed One, such various distinctions do not exist within the dharma realm.

“Blessed One, would not bodhisattvas, through making these distinctions, engage in inverted practice and give rise to conceptual elaborations within that which is free from conceptual elaboration? Why is this? Blessed One, it is because within the true dharma realm there is absolutely no discriminative conceptual elaboration.

“Blessed One, the dharma realm is not form, nor is it apart from form. The dharma realm is not feeling, perception, formations, or consciousness, nor is it apart from feeling, perception, formations, or consciousness. The dharma realm is form, and form is the dharma realm. The dharma realm is feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are the dharma realm.”

World-Honored One! The Dharma realm is not the eye base, nor is it apart from the eye base; the Dharma realm is not the ear, nose, tongue, body, or mind base, nor is it apart from the ear, nose, tongue, body, or mind base. The Dharma realm is precisely the eye base, and the eye base is precisely the Dharma realm; the Dharma realm is precisely the ear, nose, tongue, body, and mind bases, and the ear, nose, tongue, body, and mind bases are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the form base, nor is it apart from the form base; the Dharma realm is not the sound, odor, taste, tangible-object, or mental-object base, nor is it apart from the sound, odor, taste, tangible-object, or mental-object base. The Dharma realm is precisely the form base, and the form base is precisely the Dharma realm; the Dharma realm is precisely the sound, odor, taste, tangible-object, and mental-object bases, and the sound, odor, taste, tangible-object, and mental-object bases are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the eye element, nor is it apart from the eye element; the Dharma realm is not the ear, nose, tongue, body, or mind element, nor is it apart from the ear, nose, tongue, body, or mind element. The Dharma realm is precisely the eye element, and the eye element is precisely the Dharma realm; the Dharma realm is precisely the ear, nose, tongue, body, and mind elements, and the ear, nose, tongue, body, and mind elements are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the form element, nor is it apart from the form element; the Dharma realm is not the sound, odor, taste, tangible-object, or mental-object element, nor is it apart from the sound, odor, taste, tangible-object, or mental-object element. The Dharma realm is precisely the form element, and the form element is precisely the Dharma realm; the Dharma realm is precisely the sound, odor, taste, tangible-object, and mental-object elements, and the sound, odor, taste, tangible-object, and mental-object elements are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the eye-consciousness element, nor is it apart from the eye-consciousness element; the Dharma realm is not the ear-, nose-, tongue-, body-, or mind-consciousness element, nor is it apart from the ear-, nose-, tongue-, body-, or mind-consciousness element. The Dharma realm is precisely the eye-consciousness element, and the eye-consciousness element is precisely the Dharma realm; the Dharma realm is precisely the ear-, nose-, tongue-, body-, and mind-consciousness elements, and the ear-, nose-, tongue-, body-, and mind-consciousness elements are precisely the Dharma realm.

World-Honored One! The Dharma realm is not eye-contact, nor is it apart from eye-contact; the Dharma realm is not ear-, nose-, tongue-, body-, or mind-contact, nor is it apart from ear-, nose-, tongue-, body-, or mind-contact. The Dharma realm is precisely eye-contact, and eye-contact is precisely the Dharma realm; the Dharma realm is precisely ear-, nose-, tongue-, body-, and mind-contact, and ear-, nose-, tongue-, body-, and mind-contact are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the feelings arising with eye-contact as condition, nor is it apart from the feelings arising with eye-contact as condition; the Dharma realm is not the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, nor is it apart from the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition. The Dharma realm is precisely the feelings arising with eye-contact as condition, and the feelings arising with eye-contact as condition are precisely the Dharma realm; the Dharma realm is precisely the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, and the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the earth element, nor is it apart from the earth element; the Dharma realm is not the water, fire, wind, space, or consciousness element, nor is it apart from the water, fire, wind, space, or consciousness element. The Dharma realm is precisely the earth element, and the earth element is precisely the Dharma realm; the Dharma realm is precisely the water, fire, wind, space, and consciousness elements, and the water, fire, wind, space, and consciousness elements are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the causal condition, nor is it apart from the causal condition; the Dharma realm is not the immediately antecedent condition, the objective condition, or the dominant condition, nor is it apart from the immediately antecedent condition, the objective condition, or the dominant condition. The Dharma realm is precisely the causal condition, and the causal condition is precisely the Dharma realm; the Dharma realm is precisely the immediately antecedent condition, the objective condition, and the dominant condition, and the immediately antecedent condition, the objective condition, and the dominant condition are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the dharmas arising from conditions, nor is it apart from the dharmas arising from conditions. The Dharma realm is precisely the dharmas arising from conditions, and the dharmas arising from conditions are precisely the Dharma realm.

World-Honored One! The Dharma realm is not ignorance, nor is it apart from ignorance; the Dharma realm is not volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, nor is it apart from volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress. The Dharma realm is precisely ignorance, and ignorance is precisely the Dharma realm; the Dharma realm is precisely volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, and volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the perfection of generosity, nor is it apart from the perfection of generosity; the Dharma realm is not the perfection of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita, nor is it apart from the perfection of pure ethical discipline through prajnaparamita. The Dharma realm is precisely the perfection of generosity, and the perfection of generosity is precisely the Dharma realm; the Dharma realm is precisely the perfection of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the perfection of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the four dhyanas, nor is it apart from the four dhyanas; the Dharma realm is not the four immeasurables or the four formless absorptions, nor is it apart from the four immeasurables or the four formless absorptions. The Dharma realm is precisely the four dhyanas, and the four dhyanas are precisely the Dharma realm; the Dharma realm is precisely the four immeasurables and the four formless absorptions, and the four immeasurables and the four formless absorptions are precisely the Dharma realm.

World-Honored One! The Dharma realm is not the four foundations of mindfulness, nor is it apart from the four foundations of mindfulness; the Dharma realm is not the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, nor is it apart from the four right efforts through the Noble Eightfold Path. The Dharma realm is precisely the four foundations of mindfulness, and the four foundations of mindfulness are precisely the Dharma realm; the Dharma realm is precisely the four right efforts through the Noble Eightfold Path, and the four right efforts through the Noble Eightfold Path are precisely the Dharma realm.

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

World-Honored One! The Dharma realm is not the emptiness of internal dharmas, nor is it apart from the emptiness of internal dharmas; the Dharma realm is not the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original 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,

or the emptiness of the self-nature of nonexistence, nor is it apart from the emptiness of external dharmas through the emptiness of the self-nature of nonexistence.

The Dharma realm is precisely the emptiness of internal dharmas, and the emptiness of internal dharmas is precisely the Dharma realm; the Dharma realm is precisely the emptiness of external dharmas through the emptiness of the self-nature of nonexistence, and the emptiness of external dharmas through the emptiness of the self-nature of nonexistence is precisely the Dharma realm.

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

“World-Honored One! The Dharma realm is not the eight liberations, nor is it apart from the eight liberations; the Dharma realm is not the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, nor is it apart from the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality. The Dharma realm is precisely the eight liberations, and the eight liberations are precisely the Dharma realm; the Dharma realm is precisely the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, and the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are precisely the Dharma realm.

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

“World-Honored One! The Dharma realm is not the Stage of Great Joy, nor is it apart from the Stage of Great Joy; the Dharma realm is not the Stage of Stainlessness, the Stage of Luminousness, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, or the Stage of the Dharma Cloud, nor is it apart from the Stage of Stainlessness through the Stage of the Dharma Cloud. The Dharma realm is precisely the Stage of Great Joy, and the Stage of Great Joy is precisely the Dharma realm; the Dharma realm is precisely the Stage of Stainlessness through the Stage of the Dharma Cloud, and the Stage of Stainlessness through the Stage of the Dharma Cloud are precisely the Dharma realm.

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

“World-Honored One! The Dharma realm is not the ten powers of a Buddha, nor is it apart from the ten powers of a Buddha; the Dharma realm is not the four fearlessnesses, the four unobstructed knowledges, or the eighteen distinctive qualities of a Buddha, nor is it apart from the four fearlessnesses, the four unobstructed knowledges, or the eighteen distinctive qualities of a Buddha. The Dharma realm is precisely the ten powers of a Buddha, and the ten powers of a Buddha are precisely the Dharma realm; the Dharma realm is precisely the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha, and the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not great loving-kindness, nor is it apart from great loving-kindness; the Dharma realm is not great compassion, great sympathetic joy, or great equanimity, nor is it apart from great compassion, great sympathetic joy, or great equanimity. The Dharma realm is precisely great loving-kindness, and great loving-kindness is precisely the Dharma realm; the Dharma realm is precisely great compassion, great sympathetic joy, and great equanimity, and great compassion, great sympathetic joy, and great equanimity are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not the quality of never forgetting, nor is it apart from the quality of never forgetting; the Dharma realm is not the nature of constant equanimity, nor is it apart from the nature of constant equanimity. The Dharma realm is precisely the quality of never forgetting, and the quality of never forgetting is precisely the Dharma realm; the Dharma realm is precisely the nature of constant equanimity, and the nature of constant equanimity is precisely the Dharma realm.

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

“World-Honored One! The Dharma realm is not the thirty-two marks of a great person, nor is it apart from the thirty-two marks of a great person; the Dharma realm is not the eighty subsidiary characteristics, nor is it apart from the eighty subsidiary characteristics. The Dharma realm is precisely the thirty-two marks of a great person, and the thirty-two marks of a great person are precisely the Dharma realm; the Dharma realm is precisely the eighty subsidiary characteristics, and the eighty subsidiary characteristics are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not the fruit of stream-entry, nor is it apart from the fruit of stream-entry; the Dharma realm is not the fruit of once-returning, non-returning, or arhatship, or the realization of a pratyekabuddha, nor is it apart from the fruit of once-returning, non-returning, or arhatship, or the realization of a pratyekabuddha. The Dharma realm is precisely the fruit of stream-entry, and the fruit of stream-entry is precisely the Dharma realm; the Dharma realm is precisely the fruit of once-returning, non-returning, and arhatship and the realization of a pratyekabuddha, and the fruit of once-returning, non-returning, and arhatship and the realization of a pratyekabuddha are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not all the practices of great bodhisattvas, nor is it apart from all the practices of great bodhisattvas; the Dharma realm is not the unsurpassed perfect awakening of the Buddhas, nor is it apart from the unsurpassed perfect awakening of the Buddhas. The Dharma realm is precisely all the practices of great bodhisattvas, and all the practices of great bodhisattvas are precisely the Dharma realm; the Dharma realm is precisely the unsurpassed perfect awakening of the Buddhas, and the unsurpassed perfect awakening of the Buddhas is precisely the Dharma realm.

“World-Honored One! The Dharma realm is not a mundane dharma, nor is it apart from mundane dharmas; the Dharma realm is not a supramundane dharma, nor is it apart from supramundane dharmas. The Dharma realm is precisely mundane dharmas, and mundane dharmas are precisely the Dharma realm; the Dharma realm is precisely supramundane dharmas, and supramundane dharmas are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not a contaminated dharma, nor is it apart from contaminated dharmas; the Dharma realm is not an uncontaminated dharma, nor is it apart from uncontaminated dharmas. The Dharma realm is precisely contaminated dharmas, and contaminated dharmas are precisely the Dharma realm; the Dharma realm is precisely uncontaminated dharmas, and uncontaminated dharmas are precisely the Dharma realm.

“World-Honored One! The Dharma realm is not a conditioned dharma, nor is it apart from conditioned dharmas; the Dharma realm is not an unconditioned dharma, nor is it apart from unconditioned dharmas. The Dharma realm is precisely conditioned dharmas, and conditioned dharmas are precisely the Dharma realm; the Dharma realm is precisely unconditioned dharmas, and unconditioned dharmas are precisely the Dharma realm.”

The Buddha said:

– “Subhuti! So it is! So it is! It is exactly as you have said. Within the true Dharma realm there are none of the various conceptual discriminations and frivolous elaborations.

“Subhuti! Form is not the Dharma realm, nor does the Dharma realm exist separately apart from form; feeling, perception, formations, and consciousness are not the Dharma realm, nor does the Dharma realm exist separately apart from feeling, perception, formations, and consciousness. Form is precisely the Dharma realm, and the Dharma realm is precisely form; feeling, perception, formations, and consciousness are precisely the Dharma realm, and the Dharma realm is precisely feeling, perception, formations, and consciousness.

“Subhuti! The eye ayatana is not the Dharma realm, nor does the Dharma realm exist separately apart from the eye ayatana; the ear, nose, tongue, body, and mind ayatanas are not the Dharma realm, nor does the Dharma realm exist separately apart from the ear, nose, tongue, body, and mind ayatanas. The eye ayatana is precisely the Dharma realm, and the Dharma realm is precisely the eye ayatana; the ear, nose, tongue, body, and mind ayatanas are precisely the Dharma realm, and the Dharma realm is precisely the ear, nose, tongue, body, and mind ayatanas.

“Subhuti! The form ayatana is not the Dharma realm, nor does the Dharma realm exist separately apart from the form ayatana; the sound, odor, taste, tangible-object, and mental-object ayatanas are not the Dharma realm, nor does the Dharma realm exist separately apart from the sound, odor, taste, tangible-object, and mental-object ayatanas. The form ayatana is precisely the Dharma realm, and the Dharma realm is precisely the form ayatana; the sound, odor, taste, tangible-object, and mental-object ayatanas are precisely the Dharma realm, and the Dharma realm is precisely the sound, odor, taste, tangible-object, and mental-object ayatanas.”

Subhuti! The eye-element is not the Dharma-element, nor is there a Dharma-element apart from the eye-element; the ear-, nose-, tongue-, body-, and mind-elements are not the Dharma-element, nor is there a Dharma-element apart from the ear-, nose-, tongue-, body-, and mind-elements. The eye-element is precisely the Dharma-element, and the Dharma-element is precisely the eye-element; the ear-, nose-, tongue-, body-, and mind-elements are precisely the Dharma-element, and the Dharma-element is precisely the ear-, nose-, tongue-, body-, and mind-elements.

Subhuti! The form-element is not the Dharma-element, nor is there a Dharma-element apart from the form-element; the sound-, odor-, taste-, tangible-object-, and mental-object-elements are not the Dharma-element, nor is there a Dharma-element apart from the sound-, odor-, taste-, tangible-object-, and mental-object-elements. The form-element is precisely the Dharma-element, and the Dharma-element is precisely the form-element; sound, odor, taste, tangible objects, and mental objects are precisely the Dharma-element, and the Dharma-element is precisely the sound-, odor-, taste-, tangible-object-, and mental-object-elements.

Subhuti! The eye-consciousness element is not the Dharma-element, nor is there a Dharma-element apart from the eye-consciousness element; the ear-, nose-, tongue-, body-, and mind-consciousness elements are not the Dharma-element, nor is there a Dharma-element apart from the ear-, nose-, tongue-, body-, and mind-consciousness elements. The eye-consciousness element is precisely the Dharma-element, and the Dharma-element is precisely the eye-consciousness element; the ear-, nose-, tongue-, body-, and mind-consciousness elements are precisely the Dharma-element, and the Dharma-element is precisely the ear-, nose-, tongue-, body-, and mind-consciousness elements.

Subhuti! Eye-contact is not the Dharma-element, nor is there a Dharma-element apart from eye-contact; ear-, nose-, tongue-, body-, and mind-contact are not the Dharma-element, nor is there a Dharma-element apart from ear-, nose-, tongue-, body-, and mind-contact. Eye-contact is precisely the Dharma-element, and the Dharma-element is precisely eye-contact; ear-, nose-, tongue-, body-, and mind-contact are precisely the Dharma-element, and the Dharma-element is precisely ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! The feelings arising with eye-contact as their condition are not the Dharma-element, nor is there a Dharma-element apart from the feelings arising with eye-contact as their condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are not the Dharma-element, nor is there a Dharma-element apart from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

The feelings arising with eye-contact as their condition are precisely the Dharma-element, and the Dharma-element is precisely the feelings arising with eye-contact as their condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are precisely the Dharma-element, and the Dharma-element is precisely the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

Subhuti! The earth-element is not the Dharma-element, nor is there a Dharma-element apart from the earth-element; the water-, fire-, wind-, space-, and consciousness-elements are not the Dharma-element, nor is there a Dharma-element apart from the water-, fire-, wind-, space-, and consciousness-elements. The earth-element is precisely the Dharma-element, and the Dharma-element is precisely the earth-element; the water-, fire-, wind-, space-, and consciousness-elements are precisely the Dharma-element, and the Dharma-element is precisely the water-, fire-, wind-, space-, and consciousness-elements.

Subhuti! The causal condition is not the Dharma-element, nor is there a Dharma-element apart from the causal condition; the immediately preceding condition, the objective condition, and the predominant condition are not the Dharma-element, nor is there a Dharma-element apart from the immediately preceding condition, the objective condition, and the predominant condition. The causal condition is precisely the Dharma-element, and the Dharma-element is precisely the causal condition; the immediately preceding condition, the objective condition, and the predominant condition are precisely the Dharma-element, and the Dharma-element is precisely the immediately preceding condition, the objective condition, and the predominant condition.

Subhuti! Dharmas arising from conditions are not the Dharma-element, nor is there a Dharma-element apart from dharmas arising from conditions. Dharmas arising from conditions are precisely the Dharma-element, and the Dharma-element is precisely dharmas arising from conditions.

Subhuti! Ignorance is not the Dharma-element, nor is there a Dharma-element apart from ignorance; volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are not the Dharma-element, nor is there a Dharma-element apart from volitional formations through birth, aging and death, sorrow, lamentation, pain, grief, and distress.

Ignorance is precisely the Dharma-element, and the Dharma-element is precisely ignorance; volitional formations through birth, aging and death, sorrow, lamentation, pain, grief, and distress are precisely the Dharma-element, and the Dharma-element is precisely volitional formations through birth, aging and death, sorrow, lamentation, pain, grief, and distress.

Subhuti! The perfection of generosity is not the Dharma-element, nor is there a Dharma-element apart from the perfection of generosity; the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are not the Dharma-element, nor is there a Dharma-element apart from the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

The perfection of generosity is precisely the Dharma-element, and the Dharma-element is precisely the perfection of generosity; the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are precisely the Dharma-element, and the Dharma-element is precisely the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

Subhuti! The four meditative absorptions are not the Dharma-element, nor is there a Dharma-element apart from the four meditative absorptions; the four immeasurables and the four formless attainments are not the Dharma-element, nor is there a Dharma-element apart from the four immeasurables and the four formless attainments. The four meditative absorptions are precisely the Dharma-element, and the Dharma-element is precisely the four meditative absorptions; the four immeasurables and the four formless attainments are precisely the Dharma-element, and the Dharma-element is precisely the four immeasurables and the four formless attainments.

Fascicle 385

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