大般若波羅蜜多經

02

The Buddha said: “Shariputra! If a great bodhisattva who practices prajnaparamita is able to accomplish such merit, then at that time the Four Great Heavenly Kings throughout the great trichiliocosm will all rejoice exceedingly and think together: ‘We should now offer four bowls to this bodhisattva, just as in the past the heavenly kings offered bowls to the former Buddhas.’ At that time, the devas of the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Transformations, and the Heaven of Mastery over Others’ Transformations throughout the great trichiliocosm will all rejoice exceedingly and think together: ‘We should all reverently make offerings to, honor, and praise such a bodhisattva,

so that the hostile hosts of the asuras may gradually diminish and the multitudes of devas and their retinues may increase.’ At that time, the devas of the Brahma Multitude Heaven, the Brahma Ministers Heaven, the Brahma Assembly Heaven, the Great Brahma Heaven, the Radiant Heaven, the Heaven of Lesser Radiance, the Heaven of Immeasurable Radiance, the Heaven of Utmost Radiant Purity, the Pure Heaven, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Vast Heaven, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision,

and the Akanishtha Heaven throughout the great trichiliocosm will rejoice and exult, thinking together: ‘We should entreat such a bodhisattva swiftly to realize unsurpassed perfect awakening, turn the wheel of the wondrous Dharma, and bring benefit to all.’

“Shariputra! When a great bodhisattva practices prajnaparamita and the six paramitas increase, the good men and good women in that world who see or hear of this will all rejoice exceedingly and think together: ‘May we become the parents, brothers, sisters, wives, children, relatives, spiritual companions, and friends of such a bodhisattva. Through this means, we shall cultivate wholesome karma and shall also realize unsurpassed perfect awakening.’

“At that time, the multitudes of devas in that world, from the realm of the Four Great Heavenly Kings up to the Akanishtha Heaven, who see or hear of this will all rejoice exceedingly and think together: ‘We shall devise various skillful means so that this bodhisattva may remain far removed from conduct contrary to chastity and, from the first arising of the aspiration until attaining Buddhahood, may constantly practice the pure life. Why is this? Because if one is defiled by sensual desire, even rebirth in the Brahma realm may be obstructed, how much more so the realization of unsurpassed perfect awakening. Therefore, only a bodhisattva who has abandoned desire, gone forth, and cultivated the pure life can realize unsurpassed perfect awakening, not one who has failed to abandon desire.’

“At that time, Shariputra said to the Buddha: ‘World-Honored One! Must great bodhisattvas have parents, wives, children, and other relatives and friends?’

“The Buddha said to the Venerable Shariputra: ‘Some bodhisattvas have parents, wives, children, and relatives while cultivating the practices of a great bodhisattva. Some great bodhisattvas have no wives or children and, from the first arising of the aspiration until attaining Buddhahood, constantly cultivate the pure life without impairing their celibate purity. Some great bodhisattvas, through skillful means, manifest the enjoyment of the five sensual pleasures, then grow weary of and abandon them, go forth to cultivate the pure life, and only thereafter realize unsurpassed perfect awakening.

“‘Shariputra! Suppose an illusionist or his disciple, highly skilled in methods of illusion, conjured many captivating objects of the five sensual pleasures and then freely enjoyed them together. What do you think? Would the things produced by that illusion be real?’

“Shariputra said to the Buddha: ‘No, World-Honored One! No, Sugata!’

“The Buddha said: ‘Shariputra! Great bodhisattvas are likewise. Wishing to bring various sentient beings to maturity, they use skillful means to make a provisional display of enjoying the five sensual pleasures, although in truth no such thing occurs.

Rather, these great bodhisattvas feel the utmost revulsion toward the five sensual pleasures and are not defiled by their faults. In countless ways they denounce sensual desires: desire is a raging fire that burns body and mind; desire is filth that contaminates oneself and others; desire is the chief culprit that has caused, is causing, and will always cause harm; desire is a hostile thief that, throughout the long night, lies in wait for an opportunity to inflict injury.

Desire is like a torch of grass, like a bitter fruit, like a sharp sword, like a heap of fire, like a poisonous vessel, like an illusion, like a dark well, and like a chandala demon disguised as a loved one, and so forth.

“‘Shariputra! With countless such severe expressions, great bodhisattvas denounce sensual desires. Having clearly understood their faults, how could they truly enjoy them? It is solely to benefit and guide sentient beings that they use skillful means provisionally to manifest the enjoyment of sensual pleasures.’

“At that time, Shariputra said to the Buddha: ‘World-Honored One! How should a great bodhisattva practice prajnaparamita?’

“The Buddha said to the Venerable Shariputra: ‘Shariputra! When a great bodhisattva practices prajnaparamita, that bodhisattva should contemplate thus: Although there is indeed a bodhisattva, one does not perceive a bodhisattva; one does not perceive the name “bodhisattva”; one does not perceive prajnaparamita; one does not perceive the name “prajnaparamita”; one does not perceive practice; and one does not perceive non-practice. Why is this?

“‘Shariputra! It is because the intrinsic nature of a bodhisattva is empty, and the name “bodhisattva” is empty. Why is this?

The intrinsic nature of form is empty; it is not empty merely because it does not exist. The emptiness of form is not form; form is not separate from emptiness, and emptiness is not separate from form. Form is precisely emptiness, and emptiness is precisely form.

The intrinsic nature of feeling, perception, formations, and consciousness is empty; it is not empty merely because it does not exist. The emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness are not separate from emptiness, and emptiness is not separate from feeling, perception, formations, and consciousness.

Feeling, perception, formations, and consciousness are precisely emptiness, and emptiness is precisely feeling, perception, formations, and consciousness. Why is this?

“‘Shariputra! This is merely designated by the name “bodhi”; this is merely designated by the name “sattva”; this is merely designated by the name “bodhisattva.” Because these are merely names, they are said to be empty. Form, feeling, perception, formations, and consciousness are also merely names.

Their intrinsic nature is thus: neither arising nor ceasing, neither defiled nor pure. A great bodhisattva who practices prajnaparamita in this way perceives no arising, no cessation, no defilement, and no purification. Why is this?

It is because provisional names are merely conceptually established in relation to dharmas in order to distinguish them. Once provisional names have been established, verbal expressions arise in accordance with them, calling things this or that, and then attachments to this and that arise. When a great bodhisattva practices prajnaparamita, that bodhisattva perceives none of these things; because none are perceived, no attachment arises.’

Furthermore, Sariputra! When great bodhisattvas practice prajnaparamita, they should contemplate thus: bodhisattva is merely a designation; Buddha is merely a designation; prajnaparamita is merely a designation; form is merely a designation, and feeling, perception, formations, and consciousness are merely designations; the eye ayatana is merely a designation, and the ear, nose, tongue, body, and mind ayatanas are merely designations; the form ayatana is merely a designation, and the sound, odor, taste, touch, and dharma ayatanas are merely designations; the eye dhatu is merely a designation, and the ear, nose, tongue, body, and mind dhatus are merely designations; the form dhatu is merely a designation, and the sound, odor, taste, touch, and dharma dhatus are merely designations;

the eye-consciousness dhatu is merely a designation, and the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are merely designations; eye-contact is merely a designation, and ear-, nose-, tongue-, body-, and mind-contact are merely designations; the feelings arising with eye-contact as condition are merely designations; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are merely designations; the earth dhatu is merely a designation, and the water, fire, air, space, and consciousness dhatus are merely designations; the causal condition is merely a designation, and the immediately preceding condition, the objective condition, and the predominant condition are merely designations; dharmas arising through conditions are merely designations;

ignorance is merely a designation, and formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are merely designations; the perfection of generosity is merely a designation, and the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are merely designations;

inner emptiness is merely a designation, and outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are merely designations;

the four foundations of mindfulness are merely designations, and the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of awakening, and eightfold noble path are merely designations; the gateway to liberation through emptiness is merely a designation, and the gateways to liberation through signlessness and wishlessness are merely designations; the noble truth of suffering is merely a designation, and the noble truths of its origin, cessation, and the path are merely designations; the four meditative concentrations are merely designations, and the four immeasurables and four formless attainments are merely designations;

the eight liberations are merely designations, and the eight spheres of mastery, nine successive absorptions, and ten totality spheres are merely designations; the dharani gateway is merely a designation; the samadhi gateway is merely a designation; the Ground of Extreme Joy is merely a designation, and the Ground of Stainlessness, Ground of Luminousness, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Manifest Presence, Far-Going Ground, Immovable Ground, Ground of Excellent Wisdom, and Dharma Cloud Ground are merely designations; the stage of Right Contemplation is merely a designation, and the stages of Spiritual Lineage, the Eighth, Seeing, Attenuation, Freedom from Desire, Accomplishment, the pratyekabuddha, the bodhisattva, and the Tathagata are merely designations;

the five kinds of eyes are merely designations; the six superknowledges are merely designations; the ten powers of a Tathagata are merely designations; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are merely designations; the thirty-two marks of a great being are merely designations; the eighty accompanying excellent characteristics are merely designations; the Dharma of never losing mindfulness is merely a designation; the nature of constant equanimity is merely a designation; knowledge of all things is merely a designation; knowledge of the aspects of the paths and knowledge of all aspects are merely designations;

the knowledge of all-knowing wisdom is merely a designation; the permanent uprooting of afflictions and habitual tendencies persisting through many lifetimes is merely a designation; the fruit of stream-entry is merely a designation, and the fruits of once-returning, non-returning, and arhatship are merely designations; pratyekabuddha awakening is merely a designation; all practices of great bodhisattvas are merely designations; the unsurpassed awakening of the Buddhas is merely a designation; worldly dharmas are merely designations; supramundane dharmas are merely designations; contaminated dharmas are merely designations; uncontaminated dharmas are merely designations; conditioned dharmas are merely designations; unconditioned dharmas are merely designations.

Sariputra! Just as the self is merely a designation called ‘self’ and is in reality unapprehensible, so too a sentient being, a living continuum, one who is born, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer are likewise merely designations.

That is, everything from a sentient being through a seer is empty and therefore unapprehensible; such provisional names are established merely in conformity with worldly convention. All dharmas are likewise and should not be grasped. Therefore, when great bodhisattvas practice prajnaparamita, they do not perceive a self or anything up to and including a seer, nor do they perceive the nature of any dharma.

Sariputra! When great bodhisattvas thus practice profound prajnaparamita, with the exception of the wisdom of the Buddhas, none of the wisdom of the sravakas or pratyekabuddhas can equal theirs, because emptiness is unapprehensible. Why is this? Because those great bodhisattvas obtain nothing whatsoever with regard to either designations or that which is designated. Since they perceive nothing as existing, they do not grasp. Sariputra! If great bodhisattvas can practice prajnaparamita in this manner, they are said to practice profound prajnaparamita skillfully.

Sariputra! Suppose that wisdom equal to yours and Mahamaudgalyayana’s were as abundant as rice, sesame, bamboo, reeds, sugarcane, forests, and so forth, filling the whole continent of Jambudvipa. Compared with the wisdom of a single great bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, or one ten-trillionth part; no numerical fraction, calculable fraction, comparable fraction, or even the most minute fraction could equal it. Why? Because the wisdom of that great bodhisattva can lead all sentient beings toward nirvana, whereas the wisdom of all sravakas and pratyekabuddhas cannot do so.

Furthermore, Sariputra! The wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita cannot be equaled by the wisdom of all sravakas and pratyekabuddhas. Sariputra!

Let alone the continent of Jambudvipa, suppose that wisdom equal to yours and Mahamaudgalyayana’s were as abundant as rice, sesame, bamboo, reeds, sugarcane, forests, and so forth, filling all four great continents. Compared with the wisdom of a single great bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, or one ten-trillionth part; no numerical fraction, calculable fraction, comparable fraction, or even the most minute fraction could equal it.

Why is this? Sariputra! Because the wisdom of that great bodhisattva can lead all sentient beings toward nirvana, whereas the wisdom of all sravakas and pratyekabuddhas cannot do so.

Furthermore, Sariputra, the wisdom cultivated in a single day by a great bodhisattva practicing prajnaparamita cannot be equaled by the wisdom of all sravakas and pratyekabuddhas. Sariputra, even if, throughout the four great continents, the wisdom of you and Mahamaudgalyayana were as abundant as the rice, sesame, bamboo, reeds, sugarcane, forests, and so forth filling a great trichiliocosm, when compared with the wisdom of one great bodhisattva practicing prajnaparamita, it would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, or one ten-trillionth part; no numerical fraction, calculable fraction, comparable fraction, or even the most infinitesimal fraction could equal it.

Why is this? Sariputra, it is because the wisdom of that great bodhisattva is capable of leading all sentient beings toward nirvana, whereas the wisdom of all sravakas and pratyekabuddhas cannot do so.

Furthermore, Sariputra, the wisdom cultivated in a single day by a great bodhisattva practicing prajnaparamita cannot be equaled by the wisdom of all sravakas and pratyekabuddhas. Sariputra, even if, throughout a great trichiliocosm, the wisdom of you and Mahamaudgalyayana were as abundant as the rice, sesame, bamboo, reeds, sugarcane, forests, and so forth filling innumerable Buddha-worlds throughout the ten directions, when compared with the wisdom of one great bodhisattva practicing prajnaparamita, it would not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, or one ten-trillionth part;

no numerical fraction, calculable fraction, comparable fraction, or even the most infinitesimal fraction could equal it.

Why is this? Sariputra, it is because the wisdom of that great bodhisattva is capable of leading all sentient beings toward nirvana, whereas the wisdom of all sravakas and pratyekabuddhas cannot do so.

Furthermore, Sariputra, the wisdom cultivated in a single day by a great bodhisattva practicing prajnaparamita cannot be equaled by the wisdom of all sravakas and pratyekabuddhas.

At that time, Sariputra addressed the Buddha: “World-Honored One, if the wisdom of those in the Sravaka Vehicle—the stream-enterer, once-returner, non-returner, and arhat—the wisdom of those in the Pratyekabuddha Vehicle, the wisdom of great bodhisattvas, and the wisdom of the Tathagatas, Arhats, Perfectly Enlightened Ones are all without distinction, do not oppose one another, neither arise nor cease, and are all empty in their own nature;

if these dharmas are without distinction, do not oppose one another, neither arise nor cease, and are empty in their own nature, so that no distinction among these dharmas can be apprehended, why then does the World-Honored One say that the wisdom cultivated in only a single day by a great bodhisattva practicing prajnaparamita cannot be equaled by the wisdom of all sravakas and pratyekabuddhas?”

The Buddha said to the Venerable Sariputra: “Sariputra, what do you think? The wisdom cultivated in only a single day by a great bodhisattva practicing prajnaparamita accomplishes a supreme undertaking. Can the wisdom of all sravakas and pratyekabuddhas accomplish such an undertaking?”

Sariputra replied: “No, World-Honored One! No, Sugata!”

“Sariputra, what do you think? A great bodhisattva practicing prajnaparamita cultivates wisdom for a single day and forms this thought: ‘I should cultivate the wondrous knowledge of all aspects, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, for the benefit and well-being of all sentient beings.’ Having awakened to all aspects of all dharmas, that great bodhisattva then skillfully establishes all sentient beings in the realm of nirvana without remainder. Can the wisdom of all sravakas and pratyekabuddhas accomplish such an undertaking?”

Sariputra replied: “No, World-Honored One! No, Sugata!”

“Furthermore, Sariputra, what do you think? Is there any sravaka or pratyekabuddha capable of forming this thought: ‘I shall attain unsurpassed perfect enlightenment and then skillfully establish all sentient beings in the realm of nirvana without remainder’?”

Sariputra replied: “No, World-Honored One! No, Sugata!”

“Furthermore, Sariputra, what do you think? Is there any sravaka or pratyekabuddha capable of forming this thought: ‘I shall practice the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. I shall cultivate to perfection 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 enlightenment, and the Noble Eightfold Path.

I shall cultivate to perfection the four dhyanas, the four immeasurables, and the four formless absorptions. I shall cultivate to perfection the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten total spheres. I shall cultivate to perfection the gateways of liberation: emptiness, signlessness, and wishlessness.

I shall abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the own-nature of nonexistence.

I shall abide in suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. I shall abide to perfection in the Noble Truths of suffering, its origin, its cessation, and the path. I shall cultivate all dharani gateways and samadhi gateways.

I shall cultivate the Ground of Great Joy, the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud. I shall perfect the bodhisattva superknowledges, bring sentient beings to maturity, and adorn and purify Buddha-fields.

I shall perfect the five kinds of eyes and the six superknowledges. I shall perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. I shall perfect the thirty-two marks of a great being and the eighty subsidiary characteristics.

I shall perfect the Dharma of never forgetting and the nature of constant equanimity. I shall perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; forever uproot all afflictions and habitual tendencies carried through many lifetimes; attain unsurpassed perfect enlightenment; and then skillfully establish immeasurable, innumerable, and boundless sentient beings in the realm of nirvana without remainder’?”

Sariputra replied: “No, World-Honored One! No, Sugata!”

The Buddha said: “Sariputra, all great bodhisattvas practicing prajnaparamita form this thought: ‘I shall practice the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and so on, until I forever uproot all afflictions and habitual tendencies carried through many lifetimes, attain unsurpassed perfect enlightenment, and then skillfully establish immeasurable, innumerable, and boundless sentient beings in the realm of nirvana without remainder.’”

Shariputra! Suppose that fireflies do not think thus: “Our light can illuminate the whole of Jambudvipa, causing every place to shine brightly.” In the same way, all shravakas and pratyekabuddhas do not think thus: “I shall cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; until I have forever uprooted all afflictions and ingrained tendencies carried through many lifetimes, attained unsurpassed perfect awakening, and then, through skillful means, established immeasurable, innumerable, boundless sentient beings in the realm of nirvana without remainder.”

Shariputra! Suppose that the brilliant radiance of the sun illuminates the whole of Jambudvipa, leaving no place unreached by its light. In the same way, a great bodhisattva who practices prajnaparamita constantly gives rise to this thought: “I shall cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; until I have forever uprooted all afflictions and ingrained tendencies carried through many lifetimes, attained unsurpassed perfect awakening, and then, through skillful means, established immeasurable, innumerable, boundless sentient beings in the realm of nirvana without remainder.”

Shariputra! Therefore, you should know that, compared with the wisdom cultivated in a single day by a great bodhisattva practicing prajnaparamita, the wisdom of all shravakas and pratyekabuddhas does not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, or one ten-trillionth part of it. No numerical fraction, calculable fraction, illustrative fraction, or even the most minute fraction can equal it.

At that time, Shariputra said to the Buddha: “Blessed One! How are great bodhisattvas able to surpass all shravakas and pratyekabuddhas, attain the stage of a non-retrogressing bodhisattva, and illuminate the path to the Buddha’s unsurpassed awakening?”

The Buddha told the Venerable Shariputra: “Shariputra! From the moment they first give rise to the aspiration for awakening, great bodhisattvas cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, wisdom, skillful means, aspiration, and powers of knowledge. Abiding in emptiness, signlessness, and wishlessness, they are thereby able to surpass all shravakas and pratyekabuddhas, attain the stage of a non-retrogressing bodhisattva, and illuminate the path to the Buddha’s unsurpassed awakening.”

Shariputra then again said to the Buddha: “Blessed One! At what stage do great bodhisattvas abide that they are able to serve as an excellent field of merit for all shravakas and pratyekabuddhas?”

The Buddha told the Venerable Shariputra: “Shariputra! From the moment they first give rise to the aspiration for awakening, great bodhisattvas cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, wisdom, skillful means, aspiration, and powers of knowledge. Abiding in emptiness, signlessness, and wishlessness, until they are seated upon the wondrous seat of awakening, they always serve as a field of merit for all shravakas and pratyekabuddhas.

Why is this? Shariputra! It is through reliance upon great bodhisattvas that all wholesome dharmas appear in the world.

That is, because of great bodhisattvas, the ten wholesome courses of karma, the five precepts of lay followers, the eight precepts of temporary renunciants, the four meditative concentrations, the four immeasurables, the four formless absorptions, meritorious deeds consisting in generosity, meritorious deeds consisting in ethical discipline, meritorious deeds consisting in cultivation, and so forth appear in the world.

Moreover, because of great bodhisattvas, 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, the eightfold noble path, the gateways to liberation—emptiness, signlessness, and wishlessness—and the noble truths of suffering, its origin, its cessation, and the path appear in the world.

“Moreover, because of great bodhisattvas, generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita appear in the world.

“Internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence appear in the world.

“All dharmas, suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm appear in the world.

“The eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities appear in the world.

“All dharani gateways, samadhi gateways, and the ten bodhisattva grounds appear in the world.

“The five kinds of eyes and the six superknowledges appear in the world.

“The ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha appear in the world.

“The Dharma of never forgetting and the nature of constant equanimity appear in the world.

“The knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects appear in the world.

“Immeasurable, innumerable, boundless wholesome dharmas, the maturing of sentient beings, and the purification and adornment of Buddha-fields appear in the world.

“Because such wholesome dharmas exist, the world has great Kshatriya clans, great Brahmin clans, great merchant clans, and great householder clans.

“Because such wholesome dharmas exist, the world has the gods of the realm of the Four Great Kings, the Thirty-Three Gods, the Yama Gods, the Tushita Gods, the Gods Who Delight in Creation, and the Gods Who Exercise Mastery over Others’ Creations.

“Because such wholesome dharmas exist, the world has the Gods of Brahma’s Assembly, the Ministers of Brahma, the Retinue of Brahma, the Great Brahma Gods, the Gods of Light, the Gods of Lesser Light, the Gods of Immeasurable Light, the Gods of Utmost Radiant Purity, the Gods of Purity, the Gods of Lesser Purity, the Gods of Immeasurable Purity, the Gods of Universal Purity, the Gods of Vastness, the Gods of Lesser Vastness, the Gods of Immeasurable Vastness, the Gods of Abundant Fruit, the Gods of Immeasurable Sentience, the Gods Free from Affliction, the Gods Free from Heat, the Gods of Excellent Manifestation, the Gods of Excellent Vision, and the Gods of the Ultimate Form Realm.

“Because such wholesome dharmas exist, the world has the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-Perception.

“Because such wholesome dharmas exist, the world has stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas.

“Because such wholesome dharmas exist, the world has great bodhisattvas and Tathagatas, Arhats, Perfectly Awakened Ones.”

At that time, Shariputra said to the Buddha: “Blessed One! Must great bodhisattvas repay the kindness of their benefactors?”

The Buddha told the Venerable Shariputra: “Shariputra! Great bodhisattvas need not repay the kindness of their benefactors. Why is this?

Because they have already repaid that kindness many times over. Why is that? Shariputra!

Great bodhisattvas are great benefactors who have bestowed immeasurable wholesome dharmas upon sentient beings. That is, they bestow upon sentient beings the ten wholesome courses of karma, the five precepts of lay followers, the eight precepts of temporary renunciants, the four meditative concentrations, the four immeasurables, the four formless absorptions, and the three meritorious deeds consisting in generosity, ethical discipline, and cultivation.

They also bestow upon sentient beings 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, the eightfold noble path, the gateways to liberation—emptiness, signlessness, and wishlessness—and the noble truths of suffering, its origin, its cessation, and the path.

“They further bestow upon sentient beings the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, wisdom, skillful means, aspiration, and powers of knowledge.”

Furthermore, they give sentient beings inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original 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.

Furthermore, they give sentient beings the suchness of all dharmas, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm.

Furthermore, they give sentient beings the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Furthermore, they give sentient beings the Dharma gateway of dharani, the Dharma gateway of samadhi, and the ten bodhisattva grounds.

Furthermore, they give sentient beings the five kinds of eyes and the six superknowledges.

Furthermore, they give sentient beings the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Furthermore, they give sentient beings the Dharma of never losing mindfulness and the nature of perpetual equanimity.

Furthermore, they give sentient beings the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Furthermore, they give sentient beings generosity, kind speech, beneficial conduct, cooperation, the maturation of sentient beings, the purification of Buddha-fields, and skillful means.

Furthermore, they give sentient beings the fruits of stream-entry, once-returning, non-returning, arhatship, and the awakening of a pratyekabuddha.

Furthermore, they give sentient beings the practices of all great bodhisattvas and the unsurpassed perfect awakening of all Buddhas.

Sariputra! Great bodhisattvas give sentient beings immeasurable, innumerable, and boundless kinds of wholesome dharmas such as these; therefore, a bodhisattva is called a Great Benefactor. In this way, they repay the kindness of benefactors and become an excellent field of merit, causing supreme merit and virtue to flourish.

III. CHAPTER ON CORRESPONDENCE

01

At that time, Sariputra said to the Buddha: “Blessed One! When a great bodhisattva practices prajnaparamita, through correspondence with which dharmas is that bodhisattva said to correspond with prajnaparamita?”

The Buddha said to the Venerable Sariputra: “Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of form, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of feeling, perception, formations, and consciousness, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the eye ayatana, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the ear, nose, tongue, body, and mind ayatanas, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the form ayatana, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the eye dhatu, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the ear, nose, tongue, body, and mind dhatus, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the form dhatu, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the sound, odor, taste, tangible-object, and mental-object dhatus, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the eye-consciousness dhatu, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of eye-contact, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of ear-, nose-, tongue-, body-, and mind-contact, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of feelings arising with eye-contact as their condition, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the earth dhatu, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the water, fire, wind, space, and consciousness dhatus, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of causal conditions, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of dharmas arising from the immediately antecedent condition, the objective condition, the dominant condition, and other conditions, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of ignorance, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, and distress, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of the perfection of generosity, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original 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, that bodhisattva is said to correspond with prajnaparamita.

“Sariputra! When a great bodhisattva practices prajnaparamita, through correspondence with the emptiness of suchness, that bodhisattva is said to correspond with prajnaparamita; through correspondence with the emptiness of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm, that bodhisattva is said to correspond with prajnaparamita.”

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the four foundations of mindfulness, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of 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, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the noble truth of suffering, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the noble truths of the origin of suffering, its cessation, and the path, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the ten wholesome courses of karma, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the five precepts of lay disciples and the eight precepts of temporary observance, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of meritorious deeds consisting of generosity, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of meritorious deeds consisting of moral discipline and meditative cultivation, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the four dhyanas, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the four immeasurables and the four formless absorptions, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the eight liberations, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the gateway to liberation through emptiness, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the gateways to liberation through signlessness and wishlessness, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of all dharani gateways, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of all samadhi gateways, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the Ground of Great Joy, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the five kinds of eyes, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the six superknowledges, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the ten powers of a Buddha, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the thirty-two marks of a great person, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the eighty subsidiary characteristics, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the Dharma of never losing mindfulness, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the disposition always to dwell in equanimity, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the knowledge of all things, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the knowledge of all paths and the knowledge of all aspects, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the knowledge of omniscience, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the permanent eradication of all afflictions and habitual tendencies accumulated throughout many lifetimes, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of the fruit of stream-entry, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the fruits of once-returning, non-returning, arhatship, and a pratyekabuddha's enlightenment, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of all the practices of great bodhisattvas, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of the unsurpassed enlightenment of the Buddhas, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with the emptiness of a self, this is called being in accord with prajnaparamita; because that bodhisattva is in accord with the emptiness of a sentient being, a vital principle, one who is born, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, an agent, one who causes others to act, a creator of karma, one who causes others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because that bodhisattva is in accord with such modes of emptiness, this is called being in accord with prajnaparamita.

Shariputra! When a great bodhisattva practices prajnaparamita, because, while in accord with such modes of emptiness, that bodhisattva does not perceive form as either being in accord or not being in accord, and does not perceive feeling, perception, formations, or consciousness as either being in accord or not being in accord. Why is this? Shariputra! It is because that great bodhisattva does not perceive form as a phenomenon that arises or a phenomenon that ceases; does not perceive feeling, perception, formations, or consciousness as phenomena that arise or phenomena that cease; does not perceive form as a defiled phenomenon or a purified phenomenon; and does not perceive feeling, perception, formations, or consciousness as defiled phenomena or purified phenomena.

Shariputra! That great bodhisattva does not see form as conjoined with feeling, does not see feeling as conjoined with perception, does not see perception as conjoined with formations, and does not see formations as conjoined with consciousness. Why is this?

Shariputra! There is not even the slightest dharma conjoined with any other slightest dharma, because their intrinsic nature is empty. Why is this so?

Shariputra! Because the emptiness of forms is not form; the emptiness of feelings, perceptions, formations, and consciousness is not feeling, perception, formation, or consciousness. Why is this?

Shariputra! Because the emptiness of forms is not characterized by change or obstruction; the emptiness of feeling is not characterized by reception; the emptiness of perceptions is not characterized by the apprehension of images; the emptiness of formations is not characterized by volitional activity; and the emptiness of consciousness is not characterized by discernment. Why is this?

Shariputra! Because form is not different from emptiness, and emptiness is not different from form; form is precisely emptiness, and emptiness is precisely form. Feeling, perception, formations, and consciousness are not different from emptiness, and emptiness is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are precisely emptiness, and emptiness is precisely feeling, perception, formations, and consciousness.

Why is this? Shariputra! Because the empty characteristics of these dharmas neither arise nor cease, are neither defiled nor pure, neither increase nor diminish, and are neither past, future, nor present.

Shariputra! Thus, within emptiness there is no form; no feeling, perception, formations, or consciousness; no earth element; no water, fire, wind, space, or consciousness element; no eye ayatana; no ear, nose, tongue, body, or mind ayatana; no form ayatana; no sound, odor, taste, touch, or dharma ayatana; no eye dhatu; no ear, nose, tongue, body, or mind dhatu; no form dhatu; no sound, odor, taste, touch, or dharma dhatu; no eye-consciousness dhatu; no ear-, nose-, tongue-, body-, or mind-consciousness dhatu; no eye-contact; no ear-, nose-, tongue-, body-, or mind-contact; no feelings arising with eye-contact as condition, and no feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; no arising of ignorance and no cessation of ignorance;

no arising of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; no cessation of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; no noble truth of suffering, and no noble truths of its origin, cessation, and the path; no attainment and no direct realization; no stream-enterer and no fruit of stream-entry; no once-returner and no fruit of once-returning; no non-returner and no fruit of non-returning; no arhat and no fruit of arhatship; no pratyekabuddha and no fruition of pratyekabuddhahood; no bodhisattva and no bodhisattva practice; no Buddha and no fruition of Buddhahood.

Shariputra! Because a great bodhisattva practicing prajnaparamita is accordingly conjoined with dharmas such as these, this is called being conjoined with prajnaparamita.

Fascicle 04

End