摩訶般若波羅蜜經

THE PURIFICATION OF BUDDHA LANDS

CHAPTER EIGHTY-TWO

At that time, Subhuti thought: What is the path of a great bodhisattva?

By dwelling in that path, a bodhisattva can undertake such great adornment.

Knowing Subhuti’s thought, the Buddha immediately taught: “Subhuti! The six paramitas are the path of a great bodhisattva; the thirty-seven factors conducive to awakening are the path of a great bodhisattva; the eight liberations and the nine successive meditative attainments are the path of a great bodhisattva; the ten powers, up to and including the eighteen distinctive qualities, are the path of a great bodhisattva; and all dharmas are also the path of a great bodhisattva.

Subhuti! Is there any dharma that a bodhisattva does not study and yet can attain unsurpassed, complete awakening?

Subhuti! There is no dharma that a bodhisattva does not study. Why? Because if a bodhisattva does not study all dharmas, that bodhisattva cannot attain knowledge of all modes.”

“Blessed One! If all dharmas are empty, why is it said that a bodhisattva studies all dharmas? Does the Blessed One engage in conceptual proliferation amid the absence of conceptual proliferation—distinguishing this and that, worldly dharmas and supramundane dharmas, contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas, the dharmas of ordinary beings, the dharmas of arhats, the dharmas of pratyekabuddhas, and the dharmas of Buddhas?”

“So it is. Subhuti! All dharmas are truly empty.

Subhuti! If all dharmas were not empty, a great bodhisattva could not attain unsurpassed, complete awakening.

Subhuti! Because all dharmas are truly empty, a great bodhisattva can attain unsurpassed, complete awakening.

Subhuti! As you have said: If all dharmas are empty, does the Buddha engage in conceptual proliferation amid the absence of conceptual proliferation—distinguishing this and that, worldly dharmas and supramundane dharmas, up to and including the Buddha-dharmas?

Subhuti! If beings in the world knew that all dharmas are empty, a great bodhisattva would not need to study all dharmas and attain knowledge of all modes.

Because beings do not know that all dharmas are empty, after attaining unsurpassed, complete awakening, a great bodhisattva distinguishes the various dharmas and expounds them to beings.

Subhuti! On this bodhisattva path, from the very beginning one should contemplate thus: Among all dharmas there is no fixed intrinsic nature that can be apprehended. They arise only through the conjunction of causes and conditions and therefore are given the names of various dharmas. I should contemplate that no dharma possesses a truly existent nature that can be grasped—whether the six paramitas, the thirty-seven factors conducive to awakening, the fruit of stream-entry up to and including the fruit of arhatship, the path of a pratyekabuddha, or unsurpassed, complete awakening.

Why? Because all dharmas and the nature of all dharmas are empty. Emptiness does not apprehend emptiness. Even emptiness itself cannot be apprehended, how much less could there be apprehension within emptiness?

Subhuti! Contemplating in this way, a bodhisattva studies all dharmas without grasping any dharma.

Dwelling in this training, the bodhisattva observes the mental activities of beings: Where do the minds of these beings course?

The bodhisattva knows that the minds of beings course in what is false and unreal, and then thinks: These beings grasp false and unreal dharmas; they are very easy to liberate.

At that time, dwelling in prajnaparamita and employing the power of skillful means, the great bodhisattva teaches beings: You should practice generosity and will thereby acquire abundant wealth, yet you should not rely upon the reward of generosity and become arrogant. Why? Because there is no substantial dharma within it.

The bodhisattva teaches them moral discipline, patience, vigor, meditation, and wisdom in the same way.

By practicing these dharmas, beings can attain the fruit of stream-entry up to and including unsurpassed, complete awakening. Yet they should not conceive that these dharmas truly exist.

Teaching in this way is called practicing the bodhisattva path, because nothing among the dharmas is grasped and because there is nothing substantial within those dharmas.

Why? Because all dharmas are without any characteristic that can be grasped, for their nature is nonexistence and their nature is emptiness.

Subhuti! When practicing the bodhisattva path in this way, a great bodhisattva dwells nowhere.

Because that bodhisattva employs the dharma of non-abiding, when practicing the paramita of generosity, the bodhisattva does not abide in it; when practicing the paramita of moral discipline, the bodhisattva does not abide in it; when practicing the paramita of patience, the bodhisattva does not abide in it; when practicing the paramita of vigor, the bodhisattva does not abide in it; when practicing the paramita of meditation, the bodhisattva does not abide in it; and when practicing prajnaparamita, the bodhisattva does not abide in it.

When practicing the four dhyanas, the four immeasurable minds, the four formless concentrations, the eight liberations, and the nine successive meditative attainments, the bodhisattva likewise does not abide in them. Why? Because the first dhyana and the rest are empty by nature; the practitioner of dhyana and the rest is also empty; and the dharmas employed are also empty.

When attaining the fruit of stream-entry, up to and including attaining the path of a pratyekabuddha, the bodhisattva likewise does not abide therein.

“Blessed One! For what reasons does the bodhisattva not abide therein?”

“Subhuti! For two reasons the bodhisattva does not abide therein:

First, the nature of those paths and fruits is empty. There is no place of abiding, no dharma employed, and no one who abides.

Second, the bodhisattva is not satisfied with a minor attainment. The bodhisattva thinks: It is not that I should fail to attain the fruit of stream-entry; I shall certainly attain the fruit of stream-entry. Yet I should not abide in that fruit. Why? Because ever since first giving rise to the aspiration, I have had no other intention but have single-mindedly directed myself toward unsurpassed, complete awakening.

Subhuti! By dwelling in such single-mindedness, that great bodhisattva can bring forth the path to awakening.”

“Blessed One! If all dharmas are unborn, how can a great bodhisattva bring forth the path to awakening?”

“So it is. Subhuti! All dharmas are unborn. Why are they unborn? Because there is no agent and no arising, all dharmas are unborn.”

“Blessed One! Whether or not a Buddha appears, do the characteristics of all dharmas eternally abide?”

“So it is. Subhuti! Whether or not a Buddha appears, the characteristics of all dharmas eternally abide.

Because beings do not know that dharmas abide in their characteristics, a great bodhisattva cultivates the path to awakening for the sake of beings. Using that path, the bodhisattva rescues beings from birth and death.”

“Blessed One! Is awakening attained by means of a produced path?”

“No.”

“Blessed One! Is awakening attained by means of an unproduced path, or by what is neither unproduced nor otherwise?”

“No.”

“Blessed One! How, then, is awakening to be attained?”

“Subhuti! Awakening is not attained by means of the path, nor is awakening attained by means of what is not the path.

Subhuti! Awakening itself is the path, and the path itself is awakening.”

“Blessed One! If awakening itself is the path and the path itself is awakening, then while a bodhisattva has not yet become a Buddha, that bodhisattva should already have attained unsurpassed, complete awakening. Why, then, is it said that Buddhas—Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones—possess the thirty-two marks, the eighty minor characteristics, the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, great loving-kindness, and great compassion?”

“Subhuti! What do you think? Does the Buddha attain awakening?”

“Blessed One! The Buddha does not attain awakening. Why? Because the Buddha is awakening itself, and awakening itself is the Buddha.”

“Subhuti! As you have asked, it would follow that while practicing as a bodhisattva, one should already have attained awakening.

Subhuti! When that great bodhisattva has perfected the six paramitas and the thirty-seven factors conducive to awakening; has perfected the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities; and has fully established the vajra-like samadhi, the bodhisattva attains unsurpassed, complete awakening through wisdom corresponding to a single thought-moment. At that time, that one is called a Buddha and attains mastery over all dharmas.”

“Blessed One! How does a great bodhisattva purify a Buddha land?”

– Subhuti! There are bodhisattvas who, from the time they first arouse the aspiration, eliminate the coarse karma of their own body, speech, and mind, and also purify the three kinds of coarse karma of others.

– Blessed One! What are coarse bodily karma, coarse verbal karma, and coarse mental karma?

– Subhuti! Unwholesome actions such as killing living beings, and so forth, up to and including wrong views, are called the three kinds of coarse karma of a bodhisattva.

Furthermore, Subhuti! A miserly mind, a mind that violates the precepts, an angry mind, an indolent mind, a distracted mind, and a deluded mind are called the coarse mental karma of a bodhisattva.

Impure observance of the precepts is called coarse bodily and verbal karma.

Furthermore, Subhuti! If a bodhisattva abandons the practice of the four foundations of mindfulness, this is called the coarse karma of a bodhisattva. Abandoning the four right efforts, and so forth, up to and including the factors of the Noble Eightfold Path and the eight gateways of liberation, is also called the coarse karma of a bodhisattva.

Furthermore, Subhuti! If a great bodhisattva craves the fruit of stream-entry, and so forth, up to and including the fruit of arhatship or the path of a pratyekabuddha, this is called the coarse karma of a bodhisattva.

Furthermore, Subhuti! If a bodhisattva apprehends the characteristics of form, feeling, perception, formations, and consciousness; the characteristics of the eye, ear, nose, tongue, body, and mind; the characteristics of forms, sounds, odors, tastes, tangible objects, and dharmas; the characteristics of male and female; the characteristics of the Desire Realm, Form Realm, and Formless Realm; or the characteristics of wholesome dharmas, unwholesome dharmas, the conditioned, and the unconditioned, this is called the coarse karma of a bodhisattva.

A great bodhisattva completely abandons such characteristics of coarse karma. The bodhisattva personally practices giving and also teaches others to give: those who need food are given food; those who need clothing are given clothing; and, up to and including all the various necessities of life, everything is provided to all. The bodhisattva also teaches others to practice giving in this way, and, sharing that merit with all sentient beings, dedicates it to the purification of a Buddha-land.

The same applies to moral discipline, patience, diligence, meditative concentration, and wisdom.

That great bodhisattva may offer to the Three Jewels precious treasures sufficient to fill the entire great trichiliocosm, making this vow: ‘Through the causes and conditions of these roots of goodness, may my land be formed entirely of the seven precious substances.’

Furthermore, Subhuti! A great bodhisattva causes celestial music to be performed before Buddhas and Buddha-stupas, making this vow: ‘Through the causes and conditions of these roots of goodness, may celestial music always be heard in my land.’

Furthermore, Subhuti! A great bodhisattva offers celestial fragrances sufficient to fill the entire great trichiliocosm to the Buddhas and Buddha-stupas, making this vow: ‘Through the causes and conditions of these roots of goodness, may celestial fragrances always be present in my land.’

Furthermore, Subhuti! A great bodhisattva offers a hundred kinds of food and drink to the Buddha and the Sangha, making this vow: ‘Through the causes and conditions of these roots of goodness, may all sentient beings in my land obtain a hundred kinds of food and drink.’

Furthermore, Subhuti! A great bodhisattva offers fine, smooth celestial ointments to the Buddha and the Sangha, making this vow: ‘Through the causes and conditions of these roots of goodness, may all sentient beings in my land enjoy fine, smooth celestial ointments.’

Furthermore, Subhuti! A great bodhisattva offers the five objects of sensual desire, manifested according to one’s wishes, to the Buddha, the Sangha, and all sentient beings, making this vow: ‘Through the causes and conditions of these roots of goodness, may the disciples and all sentient beings in my land obtain the five objects of sensual desire according to their wishes.’ Together with all sentient beings, the bodhisattva dedicates this merit to the purification of a Buddha-land, making this vow: ‘When we attain Buddhahood, may the five celestial objects of sensual desire appear in our land in accordance with the mind.’

Furthermore, Subhuti! When practicing prajnaparamita, a great bodhisattva makes this vow: ‘I shall personally enter the first dhyana and shall also teach all sentient beings to enter the first dhyana.’ The same applies to the second dhyana, and so forth, up to and including the thirty-seven factors conducive to awakening.

That great bodhisattva also vows: ‘When I attain unsurpassed, complete awakening, I shall ensure that sentient beings never become separated from the four dhyanas, and so forth, up to and including the thirty-seven factors conducive to awakening.’

Thus, Subhuti, a great bodhisattva is able to purify a Buddha-land.

Throughout that period, the bodhisattva practices the bodhisattva path and completely fulfills all vows.

That bodhisattva personally perfects all wholesome dharmas and also enables all sentient beings to perfect wholesome dharmas.

That bodhisattva personally assumes a handsome and well-formed body, and the sentient beings whom the bodhisattva guides to liberation are also handsome and well formed. Why? Because the causes and conditions of their merit are profound and abundant.

Subhuti! A great bodhisattva should purify a Buddha-land in this way.

In that land, there is not even the name of the three evil destinies, nor are there the names of wrong views, the three poisons, or the two vehicles of the sravakas and pratyekabuddhas. The ear does not hear the expressions ‘impermanent,’ ‘suffering,’ or ‘empty.’ There is neither self nor anything belonging to a self. There are not even the names of the fetters and afflictions, nor the various names that distinguish the fruits of attainment.

In that land, the wind blows through trees made of the seven precious substances, causing them to emit sounds according to what is appropriate for those to be liberated. These are sounds proclaiming emptiness, signlessness, wishlessness, and the true nature of all dharmas: whether a Buddha appears or does not appear, all dharmas and all characteristics of dharmas are empty. Within that emptiness there are no characteristics, and where there are no characteristics there is no activity. Such sounds of Dharma are emitted. Whether by day or by night, whether lying down, sitting, standing, or walking, beings constantly hear those sounds of Dharma.

When that bodhisattva attains unsurpassed, complete awakening, all the Buddhas in the lands of the ten directions praise that bodhisattva. Sentient beings who hear the names of those Buddhas will certainly reach unsurpassed, complete awakening.

After the bodhisattva attains unsurpassed, complete awakening, the bodhisattva teaches the Dharma. Among the sentient beings who hear the Dharma, none disbelieves or gives rise to doubt, saying, ‘This accords with the Dharma; this does not accord with the Dharma.’ Why? Because within the true nature of all dharmas, everything accords with the Dharma and nothing fails to accord with the Dharma.

There are people of scant merit who have not planted roots of goodness in the presence of the Buddhas or the Buddhas’ disciples, who do not follow spiritual friends, who are submerged in the view of self and, furthermore, are submerged in every kind of attachment to views, falling into the extreme views of either annihilationism or eternalism. Because of their wrong views, such people declare that what was not spoken by the Buddha was spoken by the Buddha, and that what was spoken by the Buddha was not spoken by the Buddha. They declare what is contrary to the Dharma to be Dharma, and declare the Dharma to be contrary to the Dharma. Because they destroy the Dharma, when their bodies disintegrate and their lives end, they must fall into an evil destiny, into the hells…

When the Buddhas attain unsurpassed, complete awakening, they see those sentient beings wandering among the five destinies and cause them to leave the group bound for error, establishing them in the group assured of correctness. Sentient beings no longer possess defiled and impure minds, whether in relation to worldly dharmas or supramundane dharmas, contaminated or uncontaminated dharmas, conditioned or unconditioned dharmas. The Buddhas even cause the sentient beings in that land certainly to reach unsurpassed, complete awakening.

Subhuti! This is how a great bodhisattva purifies a Buddha-land.”

CHAPTER ON CERTAINTY

EIGHTY-THREE

The Venerable Subhuti addressed the Buddha: “Blessed One! Is that great bodhisattva certain or not certain?”

The Buddha said: “Subhuti! The great bodhisattva is certain, not uncertain.”

– Blessed One! In which path is the bodhisattva certain: the path of the sravakas, the path of the pratyekabuddhas, or the path of the Buddhas?

– A great bodhisattva is not certain in the path of the sravakas or the pratyekabuddhas, but is certain in the path of the Buddhas.

– Blessed One! Is a bodhisattva who has first aroused the aspiration certain, or is a bodhisattva in the final body certain?

– Subhuti! A bodhisattva who has first aroused the aspiration is certain, a non-retrogressing bodhisattva is certain, and a bodhisattva in the final body is certain.

– Blessed One! Can a bodhisattva who is certain fall and be reborn in an evil destiny?

– No. Subhuti! What do you think? Can one at the stage of the eighth person, a stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha fall and be reborn in an evil destiny?

– Blessed One! No.

“So it is. Subhuti, from the time a great bodhisattva first gives rise to the aspiration for enlightenment onward, the bodhisattva practices giving, observes the precepts, cultivates patience, applies diligence, practices meditation, develops wisdom, and puts an end to all unwholesome karma. The bodhisattva will never again fall into the evil destinies, be born among the Long-Lived Gods, be born in a place where the Dharma cannot be practiced and wholesome deeds cannot be cultivated, be born in a borderland, or be born into a wicked family holding wrong views, in a region where the names of the Buddha, Dharma, and Sangha are unknown. That bodhisattva will never again be born in any such place.

“Subhuti, from the moment a bodhisattva first gives rise to the aspiration for unsurpassed enlightenment, the bodhisattva never intentionally commits the ten unwholesome deeds.”

“Blessed One, if a great bodhisattva possesses such wholesome roots and merits, that bodhisattva certainly should not experience unwholesome karmic results.

“Yet the Buddha himself has related how, in former lives, he experienced unwholesome karmic results. Where, at those times, were his wholesome roots and merits?”

“Subhuti, for the benefit of sentient beings, a great bodhisattva assumes whatever body is appropriate and then uses that body to benefit sentient beings.

“Subhuti, when a great bodhisattva takes the form of an animal, the bodhisattva possesses great skillful means. If enemies and brigands seek to kill or harm the bodhisattva, the bodhisattva, through unsurpassed patience and unsurpassed loving-kindness and compassion, relinquishes that body without harming those enemies and brigands.

“Do you sravakas and pratyekabuddhas possess such skillful means?”

“Blessed One, we do not.”

“Subhuti, for this reason you should know that a great bodhisattva, wishing to perfect the mind of great loving-kindness and compassion, assumes the body of an animal out of compassion for sentient beings and in order to benefit them.”

“Blessed One, in which wholesome roots does a great bodhisattva abide when assuming such bodies?”

“Subhuti, from the first arising of the aspiration for enlightenment until the bodhisattva sits at the seat of enlightenment and attains buddhahood, there is no wholesome root that the great bodhisattva does not perfect. Having perfected them all, the bodhisattva will attain unsurpassed enlightenment.

“Therefore, from the first arising of the aspiration for enlightenment, a great bodhisattva must train in the perfection of all wholesome roots. Having trained in these wholesome roots, the bodhisattva will attain omniscience and eliminate all habitual tendencies of the afflictions.”

“Blessed One, since a great bodhisattva has accomplished such uncontaminated wholesome dharmas, why is the bodhisattva nevertheless born in the evil destinies, among animals?”

“Subhuti, what do you think? Has the Buddha accomplished uncontaminated wholesome dharmas?”

“Blessed One, the Buddha has accomplished all uncontaminated wholesome dharmas.”

“Subhuti, if the Buddha magically manifests the body of an animal in order to perform the work of a Buddha and liberate sentient beings, is he truly an animal?”

“Blessed One, he is not.”

“Subhuti, so it is with a great bodhisattva. Having accomplished uncontaminated wholesome dharmas, the bodhisattva assumes the body of an animal in order to liberate sentient beings and uses that body to teach and transform them.

“Subhuti, can arhats magically manifest various bodies that bring joy to sentient beings?”

“Blessed One, they can.”

“Subhuti, precisely so. By means of those uncontaminated wholesome dharmas, a great bodhisattva assumes whatever body is appropriate and uses it to benefit sentient beings, yet does not experience suffering.

“Subhuti, what do you think? A magician conjures various forms—elephants, horses, cattle, goats, men, women, and so forth—and displays them before a crowd.

“Subhuti, are those beings and things real?”

“Blessed One, they are not real.”

“Subhuti, so it is with a great bodhisattva. Having accomplished uncontaminated wholesome dharmas, the bodhisattva manifests various bodies and uses them to benefit all sentient beings, yet does not experience any suffering.”

“Blessed One, a great bodhisattva attains uncontaminated wisdom and manifests whatever kinds of bodies are appropriate for liberating sentient beings.

“Blessed One, in what wholesome dharma does a great bodhisattva abide to employ such skillful means without becoming tainted by signlessness, non-action, or non-attainment?”

“Subhuti, by means of prajnaparamita, a bodhisattva exercises such skillful means, benefiting sentient beings throughout lands in the ten directions as numerous as the sands of the Ganges, yet without attachment to any of those bodies.

“Why is this? The one who grasps, the dharma grasped, and the place in which grasping occurs—all three are unobtainable because their intrinsic nature is empty. Emptiness does not grasp emptiness. Within emptiness there is neither one who grasps nor anything that is grasped. Why? Because the characteristic of emptiness is unobtainable within emptiness.

“Subhuti, this is called the emptiness of the unobtainable. By abiding in it, a bodhisattva can attain unsurpassed enlightenment.”

“Blessed One, does a bodhisattva attain unsurpassed enlightenment solely by abiding in prajnaparamita and not by abiding in any other dharma?”

“Subhuti, is there any dharma that is not included within prajnaparamita?”

“Blessed One, if the intrinsic nature of prajnaparamita is empty, how can all dharmas be included within prajnaparamita?

“Blessed One, within emptiness there is no dharma that is included or not included.”

“Subhuti, are all dharmas and all characteristics of dharmas empty?”

“Blessed One, they are all empty.”

“Subhuti, if all dharmas and all characteristics of dharmas are empty, why do you say that all dharmas are not included within emptiness?”

“Blessed One, when a great bodhisattva practices prajnaparamita, how does the bodhisattva abide in the emptiness of all dharmas and yet give rise to the paramita of supernormal powers? Abiding in that paramita of supernormal powers, how does the bodhisattva travel to lands in the ten directions as numerous as the sands of the Ganges, make offerings to the Buddhas presently dwelling there, hear those Buddhas teach the Dharma, and plant wholesome roots in their presence?”

“Subhuti, while practicing prajnaparamita, a great bodhisattva sees that lands in the ten directions as numerous as the sands of the Ganges are all empty. The intrinsic nature of the Buddhas in those lands is also empty; it is only by conventional designation that the Buddhas manifest bodies. Those conventional designations are also empty.

“If the intrinsic nature of the lands in the ten directions and the Buddhas were not empty, emptiness would then be partial.

“Because emptiness is not partial, all dharmas and all characteristics of dharmas are empty. For this reason, all dharmas and all characteristics of dharmas are empty. Therefore, while practicing prajnaparamita, a great bodhisattva uses the power of skillful means to bring forth the paramita of supernormal powers, developing the divine eye, divine ear, bases of miraculous power, knowledge of others’ minds, knowledge of former lives, and knowledge of the births and deaths of sentient beings.

“If separated from the paramita of supernormal powers, a bodhisattva cannot benefit sentient beings and cannot attain unsurpassed enlightenment.

“This paramita of supernormal powers of a great bodhisattva is a path that benefits unsurpassed enlightenment.

“Why is this? By means of the divine eye, the bodhisattva personally sees their own wholesome dharmas and also teaches others to attain wholesome dharmas. Yet the bodhisattva does not grasp those wholesome dharmas, because their intrinsic nature is empty. Within emptiness there is nothing to be grasped. If one grasps them, one savors their taste, but within emptiness there is no taste.

“While practicing prajnaparamita, that great bodhisattva can develop the divine eye in this manner. With that divine eye, the bodhisattva sees that all dharmas are empty.

“Seeing the emptiness of dharmas, the bodhisattva does not grasp their characteristics or create karma, and also teaches this Dharma to others. The bodhisattva neither perceives the characteristics of a sentient being nor perceives the name ‘sentient being.’

“Because that great bodhisattva employs the Dharma of non-attainment, the bodhisattva gives rise to the paramita of supernormal powers.

“By means of that paramita of supernormal powers, the bodhisattva can accomplish whatever deeds are appropriately performed through supernormal powers.”

The bodhisattva, using the divine eye, which surpasses the human eye, sees the lands of the ten directions. Having seen them, that bodhisattva flies to the ten directions to benefit sentient beings: either using generosity, moral discipline, patience, meditative concentration, or wisdom to benefit sentient beings; or using the thirty-seven factors conducive to awakening, the meditative absorptions, liberations, and samadhis; or using the Dharma of the sravakas, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, or the Dharma of the Buddhas to benefit sentient beings.

For those who are miserly, the bodhisattva teaches the Dharma thus: “You should practice generosity. Poverty and destitution are suffering and affliction. Those who are poor and destitute cannot even benefit themselves; how could they benefit others? Therefore, you must diligently practice generosity. Through generosity, you yourselves obtain happiness and also bring happiness to others. Do not, because of poverty, devour and steal from one another and thereby remain unable to escape the three evil destinies.”

For those who violate the precepts, the bodhisattva teaches the Dharma thus: “All of you! The violation of precepts brings great suffering and affliction. Those who violate the precepts cannot even benefit themselves; how could they benefit others? The violation of precepts brings painful retribution: either in hell, among hungry ghosts, or among animals. You who violate the precepts and fall into the three evil destinies cannot even save yourselves; how could you save others? Therefore, you should not indulge thoughts of violating the precepts, lest you feel remorse when death comes.”

To those who are angry and quarrel with one another, the bodhisattva teaches the Dharma thus: “You should not be angry with one another. Anger disturbs the mind and is contrary to wholesome Dharma. If you become angry with one another and allow your minds to be disturbed, you may fall into hell, among hungry ghosts, or among animals. Therefore, you should not give rise to even a single thought of anger and hatred, much less many such thoughts.”

To those who are indolent, the bodhisattva teaches the Dharma so that they become diligent.

To those whose minds are distracted, the bodhisattva teaches the Dharma so that they attain meditative concentration.

To those who are deluded, the bodhisattva teaches the Dharma so that they attain wisdom.

Those who engage in sexual desire are taught to contemplate impurity.

Those who are angry are taught to contemplate loving-kindness and compassion.

Those who are deluded are taught to contemplate the twelve links of dependent origination.

Sentient beings who follow wrong paths are taught to enter the right paths, namely the path of the sravakas, the path of the pratyekabuddhas, and the path of the Buddhas.

For those sentient beings, the bodhisattva teaches the Dharma thus:

“Whatever you cling to, the nature of that dharma is empty. Within that empty Dharma-nature, you should not cling to anything. The characteristic of non-attachment is emptiness.”

Thus, Subhuti, when practicing prajnaparamita, the great bodhisattva abides in the perfection of supernormal powers and benefits sentient beings.

Subhuti, if separated from supernormal powers, the bodhisattva cannot accord with the intentions of sentient beings and skillfully teach them the Dharma.

Therefore, Subhuti, when practicing prajnaparamita, the great bodhisattva must develop supernormal powers.

Subhuti, it is like a bird without wings, which cannot fly high.

So too, without supernormal powers, the bodhisattva cannot teach and transform sentient beings as intended.

Therefore, Subhuti, when practicing prajnaparamita, the great bodhisattva must develop the supernormal powers. Having developed supernormal powers, if the bodhisattva wishes to benefit sentient beings, the bodhisattva can benefit them at will.

With the divine eye, that bodhisattva sees Buddha lands as numerous as the sands of the Ganges and also sees the sentient beings within those lands. Having seen them, the bodhisattva uses the power of supernormal abilities to travel to those places, clearly knows the minds of the sentient beings, and teaches them the Dharma according to what is appropriate, thereby benefiting them. The bodhisattva may speak of generosity, moral discipline, patience, diligence, meditative concentration, or wisdom, and may even speak of the Dharma of nirvana.

With the divine ear, that bodhisattva hears two kinds of sounds: those of humans and those of nonhuman beings.

With the divine ear, that bodhisattva hears the Buddhas of the ten directions teach the Dharma and, having heard it, is able to receive and retain it all. That bodhisattva then teaches sentient beings precisely in accordance with what has been heard.

Using the knowledge of others’ minds, that bodhisattva clearly knows the minds of sentient beings and then teaches them the Dharma according to what is appropriate. The bodhisattva may speak of generosity and may even speak of the Dharma of nirvana.

Using the knowledge of former lives, that bodhisattva recollects and knows the bodhisattva’s own former lives and also recollects and knows the former lives of others.

Using the knowledge of former lives, that bodhisattva recollects and knows the names of the Buddhas and assemblies of noble ones of the past, together with the places where they dwelt.

If there are sentient beings who have faith in and delight in the knowledge of former lives, that bodhisattva manifests events from former lives for their sake and teaches them the Dharma: the bodhisattva may speak of generosity and may even speak of the Dharma of nirvana.

Using the power of supernormal mastery, that bodhisattva travels to the immeasurable lands of the Buddhas, makes offerings to the Buddhas, plants roots of goodness in their presence, and then returns to the bodhisattva’s own land.

Using the supernormal knowledge that realizes the exhaustion of the outflows, this bodhisattva teaches the Dharma to sentient beings according to what is appropriate. The bodhisattva may speak of generosity and may even speak of the Dharma of nirvana.

Thus, Subhuti, when practicing prajnaparamita, the great bodhisattva must develop such supernormal powers.

By cultivating these supernormal powers, the bodhisattva can assume bodies at will, and neither suffering nor pleasurable circumstances can disturb the bodhisattva.

When practicing prajnaparamita, the great bodhisattva who disports in supernormal powers in this way can purify Buddha lands and bring sentient beings to maturity.

Furthermore, Subhuti, if a great bodhisattva does not purify Buddha lands and does not bring sentient beings to maturity, the bodhisattva cannot attain unsurpassed perfect awakening. Why? Because the causes and conditions are not complete, and therefore unsurpassed perfect awakening cannot be attained.

“Blessed One, what are the complete causes and conditions by which a great bodhisattva attains unsurpassed perfect awakening?”

“Subhuti, all wholesome dharmas are the causes and conditions for a great bodhisattva’s unsurpassed perfect awakening.”

“Blessed One, what are the wholesome dharmas through which unsurpassed perfect awakening is attained?”

“Subhuti, from the time a bodhisattva first gives rise to the aspiration onward, the perfection of generosity is a wholesome cause and condition. Within it, no distinction is made among the giver, the recipient, and the gift, because their nature is empty.

Through this perfection of generosity, the bodhisattva can benefit both the bodhisattva and sentient beings, rescue them from birth and death, and enable them to attain nirvana.

All these wholesome dharmas are causes and conditions for a great bodhisattva’s unsurpassed perfect awakening.

By practicing this path, the great bodhisattvas of the past, future, and present escape birth and death: they have escaped, are now escaping, and will escape.

The perfection of moral discipline through the perfection of prajna; the four meditative absorptions; the four immeasurable minds; the four formless concentrations; the four foundations of mindfulness through the Noble Eightfold Path; the eighteen kinds of emptiness through the eighteen unique qualities of a Buddha—such virtues are all the path to unsurpassed perfect awakening.

Subhuti, these are called wholesome dharmas. Having perfected these wholesome dharmas, the great bodhisattva will attain the knowledge of all modes.

Having attained the knowledge of all modes, the great bodhisattva will turn the Dharma wheel and liberate all sentient beings.”

CHAPTER ON THE FOUR NOBLE TRUTHS

EIGHTY-FOUR

The Venerable Subhuti said to the Buddha: “Blessed One, if these dharmas are the dharmas of bodhisattvas, then what are the dharmas of Buddhas?”

The Buddha said: “Subhuti, you ask: If these dharmas are the dharmas of bodhisattvas, then what are the dharmas of Buddhas?

Subhuti, the dharmas of bodhisattvas are also the dharmas of Buddhas. When the knowledge of all modes is known, the knowledge of all modes is attained, and all accumulated seeds of affliction are eliminated; then the bodhisattva attains those dharmas.

Through wisdom corresponding to a single thought-moment, the Buddha knows all dharmas and then attains unsurpassed perfect awakening.

Subhuti, this is the distinction between a Buddha and a bodhisattva.”

It is like the distinction between one progressing toward realization and one who has attained the fruit. Both are noble persons, yet there is a difference between progressing toward attainment and attaining the fruit.

“Subhuti, one who proceeds on the unobstructed path is called a great bodhisattva.

“One in whose path of liberation there are no obscurations whatsoever is called a Buddha.”

“Blessed One, if the intrinsic characteristics of all dharmas are empty, then within dharmas whose characteristics are empty, how can there be such distinctions as hell beings, hungry ghosts, animals, humans, devas, those at the Stage of Dry Wisdom, those at the Stage of the Nature, those at the Stage of the Eight Persons, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones?

“Blessed One, just as a person is unobtainable, so too the causes and conditions of karma are unobtainable, and karmic retribution is also unobtainable.”

“Subhuti, it is exactly as you say. Within dharmas that are empty of intrinsic characteristics, there are no sentient beings, no causes and conditions of karma, and no karmic retribution.

“Subhuti, sentient beings do not know that the intrinsic characteristics of all dharmas are empty. Those sentient beings create karmic causes and conditions—whether unwholesome, meritorious, or imperturbable.

“Because of the causes and conditions of unwholesome karma, those sentient beings fall into the three evil destinies. Because of the causes and conditions of meritorious karma, they are born among humans or among the devas of the Desire Realm. Because of the causes and conditions of imperturbable karma, they are born in the Form Realm or the Formless Realm.

“When that great bodhisattva practices dana paramita through to the eighteen exclusive qualities, fully perfects all those factors conducive to awakening, enters the Vajra Samadhi, attains unsurpassed, perfect and complete awakening, and then benefits sentient beings.

“Because that benefit is never lost, the bodhisattva does not fall into the six destinies of samsara.”

“Blessed One, after the Buddha attained unsurpassed, perfect and complete awakening, did he apprehend the six destinies of samsara?”

“Subhuti, the Buddha did not apprehend the six destinies of samsara.”

“Blessed One, did the Buddha apprehend unwholesome karma, wholesome karma, or indeterminate karma?”

“Subhuti, he did not apprehend them.”

“Blessed One, if he did not apprehend them, why did the Buddha speak of hell beings, hungry ghosts, animals, humans, and devas, and also speak of stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas?”

“Subhuti, if sentient beings knew that the intrinsic characteristics of all dharmas are empty, great bodhisattvas would not seek unsurpassed, perfect and complete awakening, nor would they rescue sentient beings from the three evil destinies and, furthermore, from their wandering through the six destinies of samsara.

“Subhuti, because sentient beings truly do not know that the intrinsic characteristics of all dharmas are empty, they cannot escape the six destinies of samsara.

“In the presence of the Buddhas, that bodhisattva hears that the intrinsic characteristics of all dharmas are empty and brings forth the aspiration to seek unsurpassed, perfect and complete awakening.

“Subhuti, dharmas are not as ordinary beings grasp them to be.

“Within dharmas that have no real existence, those sentient beings, through inverted and deluded conceptualization, discriminate them as apprehensible dharmas:

“Though there are no sentient beings, they conceive of sentient beings as existing. Though there are no form, feeling, perception, formations, or consciousness, they conceive of form, feeling, perception, formations, and consciousness as existing. Furthermore, although all conditioned dharmas have no real existence, with inverted and deluded minds they create karma through body, speech, and mind, and thus wander through the six destinies of samsara without being able to escape.

“When a great bodhisattva practices prajnaparamita, all wholesome dharmas are gathered within prajnaparamita. The bodhisattva practices the bodhisattva path and attains unsurpassed, perfect and complete awakening.

“Having attained unsurpassed, perfect and complete awakening, the bodhisattva teaches sentient beings the Dharma 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. The bodhisattva clearly reveals that all wholesome dharmas conducive to awakening are gathered within the Four Noble Truths.

“Through those wholesome dharmas conducive to awakening, the Three Jewels are distinguished: the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha.

“Because they neither believe in nor follow the Three Jewels, but oppose them, sentient beings cannot depart from the six destinies of samsara.”

“Blessed One, are beings liberated by means of the noble truth of suffering, or by means of knowledge of suffering? Are they liberated by means of the noble truth of origin, or by means of knowledge of origin? Are they liberated by means of the noble truth of cessation, or by means of knowledge of cessation? Are they liberated by means of the noble truth of the path, or by means of knowledge of the path?”

“Subhuti, it is not through the noble truth of suffering that liberation is attained. Because the noble truths are equal, I say that this equality itself is nirvana. Nirvana is not attained through the noble truth of suffering, through to the noble truth of the path; nor is it attained through knowledge of suffering, through to knowledge of the path.”

“Blessed One, what is the characteristic of equality of the Four Noble Truths?”

“Subhuti, where there is no suffering and no knowledge of suffering, no origin and no knowledge of origin, no cessation and no knowledge of cessation, no path and no knowledge of the path—this is called the characteristic of equality of the Four Noble Truths.

“Furthermore, Subhuti, the suchness of the Four Noble Truths is not different from the characteristics of dharmas, the nature of dharmas, the abiding of dharmas, the fixed order of dharmas, or ultimate reality.

“Whether a Buddha appears or no Buddha appears, the characteristics of dharmas always abide. Why? Because they are neither false nor lost.

“That great bodhisattva, while practicing prajnaparamita—”

“Blessed One, how does a great bodhisattva practice prajnaparamita through penetrating ultimate reality? How, through penetrating ultimate reality, does the bodhisattva avoid falling into the stage of a sravaka or the stage of a pratyekabuddha and instead enter directly into the position of a bodhisattva?”

“Subhuti, if a great bodhisattva sees all dharmas as they truly are, then, having seen them, the bodhisattva realizes that dharmas have no real existence. Having realized that dharmas have no real existence, the bodhisattva sees that the emptiness of all dharmas is entirely encompassed within the Four Noble Truths. Those dharmas not encompassed within the Four Noble Truths are also all empty.

“If the bodhisattva contemplates and sees in this way, then at that time the great bodhisattva enters the position of a bodhisattva. This is a bodhisattva abiding at the Stage of the Nature who does not fall from the summit. Why? Because by falling from that summit, one would fall into the stage of a sravaka or the stage of a pratyekabuddha.

“Abiding at the Stage of the Nature, that bodhisattva is able to bring forth the four dhyanas, the four immeasurable minds, and the four formless concentrations.

“Abiding in the stage of the first concentration, that bodhisattva discerns all realizations of the Four Noble Truths: the bodhisattva knows suffering but does not give rise to a mind that takes suffering as its object; and so forth, through to knowing the path but not giving rise to a mind that takes the path as its object. The bodhisattva merely accords with the mind of unsurpassed, perfect and complete awakening and contemplates all dharmas in accordance with their true characteristics.”

“Blessed One, how does one contemplate the characteristics of all dharmas as they truly are?”

“Subhuti, one contemplates all dharmas as empty.”

“Blessed One, what is the contemplation of emptiness?”

“Subhuti, it is emptiness of intrinsic characteristics. With such wisdom, that bodhisattva contemplates all dharmas as empty, without any dharma-nature that can be seen. Abiding in this dharma-nature, the bodhisattva attains unsurpassed, perfect and complete awakening.

“Why is this so?

“Because the characteristic of absence of intrinsic nature is unsurpassed, perfect and complete awakening.

“This characteristic of absence of intrinsic nature was not created by the Buddhas, not created by pratyekabuddhas, not created by arhats, not created by those progressing along the path, not created by those who have attained the fruit, and not created by bodhisattvas. It is only because sentient beings neither know nor see the true characteristics of all dharmas that great bodhisattvas practice prajnaparamita and, through the power of skillful means, teach the Dharma to sentient beings.”

CHAPTER ON THE SEVEN ANALOGIES

EIGHTY-FIVE

Venerable Subhuti said to the Buddha: “World-Honored One! If the nature of all dharmas is nonexistent, and is made neither by the Buddha nor even by bodhisattvas, how then can distinctions be made among the various dharmas—namely, the hell realms, hungry ghosts, animals, humans, and devas? How can it be known through the causes and conditions of karma that some are born in the hell realms, some among hungry ghosts, and some among animals; that through such causes and conditions of karma some are born among humans or in the heavenly realms, even as far as the Heaven of Neither Perception nor Non-Perception; that through those causes and conditions of karma some attain stream-entry, once-returning, non-returning, arhatship, or pratyekabuddhahood;

and that through those causes and conditions of karma one is known as a Tathagata, Worthy One, Perfectly and Fully Awakened One?

World-Honored One! Within dharmas that have no intrinsic nature, there is no functioning of karma. How then can it be that, because of the causes and conditions of actions performed, beings either fall into the hell realms, become hungry ghosts or animals, or are born among humans or devas; that they attain stream-entry and so forth, up to pratyekabuddhahood; or that great bodhisattvas, practicing the bodhisattva path, will attain knowledge of all modes and, by attaining knowledge of all modes, will be able to deliver beings from birth and death?”

The Buddha said: “Subhuti! It is exactly so. Within dharmas that have no intrinsic nature, there is neither karma nor karmic retribution.

Subhuti! Ordinary people do not enter the noble Dharma and do not know that all dharmas are devoid of intrinsic nature and characteristics. Because of delusion and ignorance, they generate the causes and conditions of karma.

Following their karma, those beings assume bodies: bodies of beings in the hell realms, bodies of hungry ghosts, bodies of animals, bodies of humans, or bodies of devas.

In those dharmas devoid of intrinsic nature, there is neither karma nor karmic retribution. The absence of intrinsic nature is always the absence of intrinsic nature.

As you have said, Subhuti, if all dharmas are devoid of intrinsic nature, how can there be stream-enterers and so forth, up to Buddhas who attain knowledge of all modes?

Subhuti! What do you think? Is the path devoid of intrinsic nature? Are the fruit of stream-entry and so forth, up to the Buddhas and knowledge of all modes, devoid of intrinsic nature?”

– World-Honored One! The path is devoid of intrinsic nature; the fruit of stream-entry is also devoid of intrinsic nature; and so too, even the Buddhas and knowledge of all modes are devoid of intrinsic nature.

– Subhuti! Can a dharma devoid of intrinsic nature attain a dharma devoid of intrinsic nature?

– World-Honored One! A dharma devoid of intrinsic nature cannot attain a dharma devoid of intrinsic nature.

– Subhuti! Can a dharma possessing intrinsic nature attain a dharma possessing intrinsic nature?

– World-Honored One! A dharma possessing intrinsic nature cannot attain a dharma possessing intrinsic nature.

– Subhuti! Dharmas devoid of intrinsic nature and the path—all these dharmas neither unite nor disperse; they have no form, no shape, and no opposition. They have a single characteristic, namely, no characteristic.

– Subhuti! When practicing prajnaparamita, a great bodhisattva, through the power of skillful means, sees that beings, because of their deluded attachment to the five skandhas, perceive permanence in the impermanent, pleasure in suffering, purity in the impure, and a self in what is without self. They cling to what is nonexistent.

Through the power of skillful means, that bodhisattva delivers beings within nonexistence.

– World-Honored One! Is that to which ordinary people cling real? Is there any distinction in it? Is there any distinction in it? Because of their attachment, they generate karma, and because of the causes and conditions of karma, they remain within birth and death in the five destinies and cannot escape.

– Subhuti! In the attachment and karma generated by ordinary people, there is not the slightest reality, not even as much as a hair. It is solely due to delusion.

Subhuti! I shall now explain this to you by means of analogies. Those who are wise gain understanding through analogies.

Subhuti! In what is seen in a dream, does the person enjoying the five sensual pleasures have any real place or existence?

– World-Honored One! The dream itself is false and unobtainable; how much less could the person enjoying the five sensual pleasures within the dream have any real place or existence!

– Subhuti! Among all dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, is there any dharma that is not like a dream?

– World-Honored One! Among all dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, there is no dharma that is not like a dream.

– Subhuti! Within a dream, is there coming and going through birth and death in the five destinies?

– World-Honored One! No.

– Subhuti! Within a dream, is there cultivation of the path whereby one becomes either defiled or purified?

– World-Honored One! No. Why? Because a dream has no reality, it cannot be said to be defiled or purified.

– Subhuti! Does a reflection in a mirror have any reality? Can it generate karma and, because of the causes and conditions of that karma, fall into the hell realms, become a hungry ghost or an animal, or be born among humans or devas?

– World-Honored One! No. That reflection has no reality; it can only deceive a child. How could that reflection possess the causes and conditions of karma and then, because of those causes and conditions, fall into the hell realms and so forth, up to being born among humans or devas!

– Subhuti! Does that reflection in the mirror cultivate the path and, through that cultivation, become defiled or purified?

– World-Honored One! No. Why? Because that reflection is empty and has no reality; therefore, it cannot be said to be defiled or purified.

– Subhuti! Consider an echo in a deep ravine. Does that echo have karma and, because of the causes and conditions of that karma, fall into the hell realms and so forth, up to being born among humans or devas?

– World-Honored One! No. That echo is empty and has no actual sound. How could it have karma and, because of the causes and conditions of that karma, fall into the hell realms and so forth, up to being born among humans or devas?

– Subhuti! Does that echo cultivate the path and, through cultivating the path, become defiled or purified?

– World-Honored One! No. Why? Because that echo has no reality; therefore, it cannot be said to be defiled or purified.

– Subhuti! A mirage is not water, though it appears to be water; it is not a river, though it appears to be a river. Does that mirage have karma and, through the causes and conditions of karma, fall into the hell realms, and so forth; or, through cultivating the path, become defiled or purified?

– World-Honored One! No. That city of the Gandharvas is ultimately nonexistent and merely deceives the eyes of the ignorant. How then could it have karma, or even be said to be defiled or purified?

– Subhuti! A magician conjures various things, such as elephants, horses, oxen, goats, men, and women. Do those illusions have karma and, because of its causes and conditions, fall into the hell realms and so forth; or, through cultivating the path, become defiled or purified?

– World-Honored One! Those conjured things are empty and have no reality. How then could they have karma, or even be said to be defiled or purified?

– Subhuti! Consider a conjured person created by the Buddha through transformation. Does that conjured person have karma and, because of the causes and conditions of that karma, fall into the hell realms and so forth, or become defiled or purified?

– World-Honored One! No. That conjured person has no reality. How then could it have karma and, because of the causes and conditions of that karma, fall into the hell realms, become a hungry ghost or an animal, or be born among humans or devas? How could it cultivate the path and, through that cultivation, become defiled or purified?

– Subhuti! What do you think? Within those empty appearances, is there anyone who becomes defiled or anyone who becomes purified?

– World-Honored One! No. Within them there is nothing whatsoever; there is no one who becomes defiled and no one who becomes purified.

– Subhuti! Since there is no one who becomes defiled and no one who becomes purified, there is likewise neither defilement nor purification.

Why? Because it is with respect to self and what belongs to self that beings speak of defilement and purification.

Those who see reality are neither defiled nor purified. Since those who see reality are neither defiled nor purified, there is likewise neither defilement nor purification.”

CHAPTER ON EQUALITY

EIGHTY-SIX

Venerable Subhuti said to the Buddha: “World-Honored One! One who sees reality is neither defiled nor purified. One whose seeing is not true is also neither defiled nor purified. Why? Because the nature of all dharmas is without anything whatsoever.

World-Honored One! In that which is without anything whatsoever, there is neither defilement nor purification. In that which exists, there is also neither defilement nor purification.

World-Honored One! Within both nonexistence and existence, there is likewise neither defilement nor purification.

World-Honored One! Why is one who speaks truthfully neither defiled nor purified, while one who speaks untruthfully is also neither defiled nor purified?”

The Buddha said: “Subhuti! The equality that is the characteristic of all dharmas is what I call purity.

Subhuti! What is the equality of all dharmas? It is suchness, non-difference, non-deception, the characteristic of dharmas, the nature of dharmas, the abiding of dharmas, the fixed order of dharmas, and the limit of reality. Whether a Buddha appears or no Buddha appears, the Dharma-nature eternally abides. This is called purity.

This is spoken according to conventional truth, not according to ultimate truth.

Ultimate truth transcends all language, discourse, and sound.”

– World-Honored One! If all dharmas are empty and inexpressible, like dreams, echoes, reflections, mirages, illusions, and magical transformations, why do great bodhisattvas, employing dharmas like dreams, echoes, reflections, mirages, illusions, and magical transformations, give rise to the aspiration for unsurpassed bodhi and vow: I shall perfect the six paramitas; I shall perfect the Paramita of Supernormal Powers; I shall perfect the Paramita of Wisdom; I shall perfect the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the Noble Eightfold Path; I shall perfect the gates of liberation, the eight liberations, and the nine successive concentrations; I shall perfect the ten powers of a Tathagata, up to the eighteen distinctive qualities of a Buddha; I shall perfect the thirty-two marks and the eighty minor characteristics; I shall perfect all dharani gates and all samadhi gates; I shall emit light illuminating the ten directions, know the thoughts of sentient beings, and teach them the Dharma according to their needs?

– Subhuti! What do you think? Are the dharmas of which you speak like dreams, echoes, reflections, mirages, illusions, and magical transformations?

– World-Honored One! Yes.

World-Honored One! If all dharmas are like dreams through to magical transformations, how can a great bodhisattva practice prajnaparamita?

Dreams through to magical transformations are false and unreal. One should not use false and unreal dharmas to perfect the Dana Paramita, up to the eighteen distinctive qualities of a Buddha.

– Subhuti! So it is. False and unreal dharmas cannot perfect the Dana Paramita, up to the eighteen distinctive qualities of a Buddha. By practicing such false and unreal dharmas, one cannot attain unsurpassed bodhi.

Subhuti! All these dharmas are fabricated by conceptualization, recollection, and thought. By means of dharmas fabricated through conceptualization, recollection, and thought, one cannot attain knowledge of all modes.

Subhuti! All these dharmas can assist the path, but they cannot augment the fruit. These dharmas have no arising, no coming forth, and no characteristic.

From the time they first give rise to the aspiration until now, great bodhisattvas perform wholesome deeds, such as practicing the Dana Paramita up to knowledge of all modes.

Why? Because those great bodhisattvas know that dharmas are like dreams through to magical transformations. Such dharmas cannot attain the Dana Paramita up to knowledge of all modes, cannot bring sentient beings to fulfillment, and cannot attain unsurpassed bodhi.

Those great bodhisattvas perform the wholesome practices of the Dana Paramita up to knowledge of all modes, knowing them to be like dreams through to magical transformations. They also know that all sentient beings move as though within dreams, up to moving as though within magical transformations. Those great bodhisattvas do not apprehend prajnaparamita as an existent dharma. Because they do not apprehend it in this way, they attain knowledge of all modes and know that dharmas are like dreams, with nothing that can be apprehended, up to knowing that dharmas are like magical transformations, with nothing that can be apprehended.

Why is this?

Because no characteristic can be apprehended in prajnaparamita, and no characteristic can be apprehended in the Dhyana Paramita up to the eighteen distinctive qualities of a Buddha.

Having known that the characteristics of all dharmas cannot be apprehended, those great bodhisattvas give rise to the aspiration for unsurpassed bodhi.

Why is this?

The characteristics of all dharmas cannot be apprehended, and they have no fixed, real foundation. They are like dreams through to magical transformations.

By means of a dharma whose characteristics cannot be apprehended, one cannot attain a dharma whose characteristics cannot be apprehended. It is only because sentient beings do not know and do not see the characteristics of dharmas in this way that those great bodhisattvas seek unsurpassed bodhi for the sake of sentient beings!

From the time they first give rise to the aspiration until now, whatever giving those great bodhisattvas perform is for the sake of all sentient beings; up to whatever wisdom they cultivate is entirely for the sake of all sentient beings, not for their own sake.

In seeking unsurpassed bodhi, great bodhisattvas do so for no other purpose, but solely for the sake of all sentient beings.

When practicing prajnaparamita, great bodhisattvas see that sentient beings are devoid of sentient beings, yet abide in the notion of sentient beings; up to seeing that there is no knower and no seer, yet they abide in the notions of a knower and a seer. Those great bodhisattvas cause sentient beings to depart far from delusion; having led them far from it, they establish sentient beings in the deathless Dharma-nature, which is free of false characteristics—that is, devoid of the characteristic of a sentient being, up to devoid of the characteristics of a knower and a seer.

At that time, those bodhisattvas entirely relinquish the agitated mind, the mind that entertains thoughts, and the mind that engages in conceptual proliferation, and they constantly cultivate an unmoving mind, a mind free of thought, and a mind free of conceptual proliferation.

Subhuti! Through such skillful means, when practicing prajnaparamita, great bodhisattvas themselves apprehend nothing and also teach all sentient beings so that they apprehend nothing. This is conventional truth, not ultimate truth.

– World-Honored One! When the World-Honored One attained unsurpassed bodhi, did he attain the qualities of a Buddha through conventional truth or through ultimate truth?

– Subhuti! It is according to conventional truth that it is said that the Buddha attained those dharmas.

Within those dharmas, there is no dharma that can be attained, nor anyone of whom it may be said that this person attained that dharma.

Why? Because saying that a person attained a dharma implies attainment. If one employs dualistic dharmas, there is neither path nor fruit.

– World-Honored One! If in practicing dualistic dharmas there is neither path nor fruit, then in practicing the nondual Dharma are there a path and a fruit?

– Subhuti! In practicing dualistic dharmas, there is neither path nor fruit; in practicing the nondual Dharma, there is likewise neither path nor fruit.

The absence of both duality and nonduality is itself the path and itself the fruit.

Why is this?

To say that by means of such a dharma one attains the path and attains the fruit, or that by means of such a dharma one does not attain the path and does not attain the fruit—this is conceptual proliferation.

Within the equality of all dharmas, there is no conceptual proliferation. The characteristic of being free from conceptual proliferation is the equality of all dharmas.

– World-Honored One! Dharmas have no intrinsic nature; within them, what is equal?

– Subhuti! If there is neither an existent dharma nor a nonexistent dharma, one does not even speak of the equality of the characteristics of all dharmas. Apart from equality, there is no other dharma separate from the equality of the characteristics of all dharmas.

This characteristic of equality cannot be reached or arrived at by either ordinary beings or noble ones.

– World-Honored One! Is it the case that even the Buddha cannot reach it or arrive at it?

– Subhuti! The equality of all dharmas cannot be reached or arrived at by any noble one, even by a Buddha.

– World-Honored One! The Buddha possesses sovereign power and moves freely through all dharmas. Why, then, is it said that even the Buddha cannot reach it or arrive at it?

– Subhuti! If the equality of all dharmas were different from the Buddha, then you could ask such a question.”

Now ordinary beings are equal; the noble ones—stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, the Buddhas, and the sacred Dharma—are all equal. This is one single equality, without duality.

That is to say, within the equality of all dharmas, those ordinary beings, stream-enterers, and so forth up to the Buddhas are all unobtainable.

“World-Honored One! If within the equality of all dharmas, ordinary beings and so forth up to Buddhas are all unobtainable, then is there no distinction among ordinary beings, stream-enterers, and so forth up to Buddhas?”

“Subhuti! So it is. Within the equality of all dharmas there is no distinction. If this is so, how can one distinguish the appearance of the Three Jewels in the world?”

“Subhuti! What do you think? Are the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha different from the equality of all dharmas?”

“World-Honored One! According to the meaning I have heard from the Buddha’s teachings, the Three Jewels are no different from the equality of all dharmas.

“World-Honored One! The Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha are themselves equality. Those dharmas neither unite nor disperse; they have no form, no shape, and no opposition. They have one characteristic, namely, no characteristic.

“The Buddha possesses the power of wisdom by which he can distinguish, within the characteristiclessness of all dharmas, ordinary beings, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, and Buddhas.”

“Subhuti! So it is. What do you think? If, after attaining unsurpassed bodhi, the Buddhas did not distinguish among dharmas, would they know: this is hell; this is the realm of hungry ghosts; this is the realm of animals; this is the human realm; this is the heavenly realm; these are the Four Great Kings Heaven and so forth up to the Heaven of Neither Perception nor Non-Perception; these are the four foundations of mindfulness and so forth up to the Noble Eightfold Path; this is inner emptiness and so forth up to the emptiness of nonexistence and existence; these are the Buddha’s ten powers and so forth up to the eighteen distinctive qualities?”

“World-Honored One! They would not know these things.”

“Subhuti! Therefore, know that the Buddha possesses the great power of beneficence, whereby, without moving from the equality of all dharmas, he distinguishes all dharmas.”

“World-Honored One! Just as the Buddha does not move within the equality of all dharmas, ordinary beings also do not move within the equality of all dharmas, and stream-enterers and so forth up to pratyekabuddhas also do not move within the equality of all dharmas.

“World-Honored One! If the characteristic of the equality of all dharmas is itself the characteristic of stream-enterers and so forth up to the Buddhas, then it is the characteristic of equality.

“World-Honored One! Yet all dharmas now have their own distinct characteristics. That is to say, the characteristic of form is different; the characteristics of feeling, perception, formations, and consciousness are different; the characteristics of the eye, ear, nose, tongue, body, and mind are different; the characteristic of earth is different; the characteristics of water, fire, wind, space, and consciousness are different; the characteristic of greed is different; the characteristics of hatred and delusion are different; the characteristic of wrong views is different; the characteristic of meditative concentration is different; the characteristic of the immeasurable states of mind is different; the characteristic of the formless absorptions is different;

the characteristic of the four foundations of mindfulness is different, and so forth up to the characteristic of the Noble Eightfold Path; the characteristic of the perfection of generosity is different, and so forth up to the characteristic of the perfection of prajna; the characteristic of the three gates of liberation is different; the characteristics of the eighteen emptinesses are different; the characteristic of the Buddha’s ten powers is different; the characteristic of the four fearlessnesses is different; the characteristic of the four unobstructed knowledges is different; the characteristic of the eighteen distinctive qualities is different; the nature of conditioned dharmas is different; and the nature of unconditioned dharmas is different.

“The characteristic of ordinary beings is different, and so forth up to the characteristic of a Buddha. Since all dharmas thus have their own distinct characteristics, how can great bodhisattvas, while practicing the perfection of prajna, refrain from giving rise to discrimination among the differing characteristics of all dharmas? If they neither give rise to them nor discriminate among them, they cannot practice the perfection of prajna.

If they cannot practice the perfection of prajna, they cannot progress from one stage to another. If they cannot progress from one stage to another, they cannot enter the position of a bodhisattva. Because they cannot enter the position of a bodhisattva, they cannot transcend the stages of the shravakas and pratyekabuddhas.

Because they cannot transcend the stages of the shravakas and pratyekabuddhas, they cannot perfect the perfection of supernormal powers; nor can they perfect the perfection of generosity and so forth up to the perfection of prajna, travel from one Buddha-land to another to make offerings to the Buddhas, plant roots of virtue in the presence of the Buddhas, and through those roots of virtue bring beings to maturity and purify Buddha-lands.”

“Subhuti! Regarding what you have asked, the characteristics of all dharmas are also the characteristics of ordinary beings, as well as those of stream-enterers and so forth up to Buddhas.”

“World-Honored One! All those dharmas have their own distinct characteristics—that is, the characteristic of form is different, and so forth up to the characteristics of conditioned and unconditioned dharmas. How, then, do great bodhisattvas contemplate the single characteristic without giving rise to discrimination?”

“Subhuti! What do you think? Is the characteristic of form empty?”

“World-Honored One! It is truly empty.”

“Subhuti! Within emptiness, can the distinct characteristics of dharmas—from the characteristic of form up to the characteristic of a Buddha—be apprehended?”

“World-Honored One! They cannot be apprehended.”

“Subhuti! For this reason, one should know that within the equality of all dharmas there are neither ordinary beings, nor is it apart from ordinary beings; and so forth up to there being neither Buddhas, nor is it apart from Buddhas.”

“World-Honored One! Is this equality a conditioned dharma or an unconditioned dharma?”

“Subhuti! It is neither a conditioned dharma nor an unconditioned dharma.

“Why is this so?

“Apart from conditioned dharmas, unconditioned dharmas cannot be apprehended. Apart from unconditioned dharmas, conditioned dharmas cannot be apprehended.

“Subhuti! The nature of the conditioned and the nature of the unconditioned—these two dharmas neither unite nor disperse; they have no form, no shape, and no opposition. They have one characteristic, namely, no characteristic.

“The Buddha also speaks in accordance with conventional truth, not from the standpoint of ultimate truth.

“Why is this so?

“Within ultimate truth there is no bodily action, no verbal action, and no mental action; yet ultimate truth is not attained apart from bodily, verbal, and mental actions.

“The characteristic of equality in all conditioned and unconditioned dharmas is itself ultimate truth.

“While practicing the perfection of prajna, great bodhisattvas do not move within ultimate truth, yet perform the deeds of bodhisattvas for the benefit of beings.”

CHAPTER: LIKE AN ILLUSION

EIGHTY-SEVEN

Venerable Subhuti addressed the Buddha: “World-Honored One! If the equality of all dharmas is devoid of activity and action, how can great bodhisattvas, while practicing the perfection of prajna, remain unmoving within the equality of dharmas and yet perform the deeds of bodhisattvas through generosity, loving speech, beneficial conduct, and cooperation?”

The Buddha said: “Subhuti! So it is. It is just as you say: the equality of all dharmas is devoid of activity.

“If beings themselves knew the equality of all dharmas, the Buddha would not need, through his supernormal power, to remain unmoving within the equality of all dharmas while rescuing them from the notion of ‘I,’ the notion of self, and so forth up to the notions of a knower and a seer; leading them, through emptiness, beyond the five destinies of birth and death; leading them beyond the characteristic of form and so forth up to the characteristic of consciousness; and leading them beyond the characteristic of the eye and so forth up to the characteristic of the mind, and beyond the characteristic of the earth element and so forth up to the characteristic of the consciousness element.

He causes them to transcend the nature and characteristics of the conditioned and attain the nature and characteristics of the unconditioned. The nature and characteristics of the unconditioned are precisely emptiness.”

“World-Honored One! By what emptiness are all dharmas empty?”

“Subhuti! Bodhisattvas are free from the characteristics of all dharmas. Because of this emptiness, all dharmas are empty.

“Subhuti! What do you think? Suppose an illusory person creates another illusory person. Does that illusory person possess any real thing that is not empty?”

“World-Honored One! That illusory person possesses no real thing that is not empty.”

– Subhuti! Emptiness and a conjured person—these two neither unite nor disperse. Because they are empty through the emptiness of emptiness, one should not distinguish one as emptiness and the other as a conjuration. Why? Because within emptiness, neither of these two can be apprehended as emptiness or as a conjuration.

Why is this so?

Subhuti! Form itself is a conjuration; feeling, perception, formations, and consciousness are conjurations; up to and including the knowledge of all modes, all are conjurations.

– Blessed One! Worldly dharmas are conjurations; are supramundane dharmas also conjurations?

– Subhuti! All dharmas are conjurations.

Among these dharmas, there are conjurations of the shravakas, conjurations of the pratyekabuddhas, conjurations of the Buddhas, conjurations of the afflictions, and conjurations of karmic causes and conditions.

For this reason, Subhuti, all dharmas are conjurations.

– Blessed One! As for the cessation of the afflictions—that is, the fruit of the once-returner, the fruit of the non-returner, the fruit of the arhat, the path of the pratyekabuddha, the path of the Buddha, and the eradication of the habitual seeds of all afflictions—are all these also conjurations?

– Subhuti! Any dharma bearing the characteristic of arising and ceasing is a conjuration.

– Blessed One! Which dharmas are not conjurations?

– Subhuti! A dharma that neither arises nor ceases is not a conjuration.

– Blessed One! What dharma neither arises nor ceases and is not a conjuration?

– Subhuti! Nirvana, which is free from the characteristic of falsity, is not a conjuration.

– Blessed One! As the Buddha himself has said, the equality of all dharmas is not produced by shravakas, not produced by pratyekabuddhas, not produced by great bodhisattvas, and not produced by the Buddhas. Whether a Buddha appears or no Buddha appears, the nature of all dharmas is eternally empty. The nature of emptiness itself is nirvana. Why, then, does the Buddha say that the single dharma of nirvana is not a conjuration?

– Subhuti! It is exactly so. The equality of all dharmas is not produced by shravakas, and so forth, up to the nature of emptiness itself being nirvana.

If bodhisattvas who have newly given rise to the aspiration hear that all dharmas are ultimately empty in nature, and that even nirvana is like a conjuration, they will become greatly frightened. Because they have only newly given rise to the aspiration, these bodhisattvas still discriminate that dharmas which arise and cease are like conjurations, while dharmas which neither arise nor cease are not like conjurations.

– Blessed One! How should bodhisattvas who have newly given rise to the aspiration be taught so that they may understand the nature of emptiness?

– Subhuti! Did dharmas previously exist and now no longer exist?”