大般若波羅蜜多經

02

Shariputra! The perfection of generosity is a dharma that has already arisen; I do not wish it to arise. Why? Because its intrinsic nature is empty. The perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The four dhyanas are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. The four immeasurables and the four formless concentrations are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The eight liberations are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. The eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The four foundations of mindfulness are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. The four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The gateway to liberation through emptiness is a dharma that has already arisen; I do not wish it to arise. Why? Because its intrinsic nature is empty. The gateways to liberation through signlessness and wishlessness are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The five kinds of eyes are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. The six superknowledges are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The ten powers of a Buddha are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. 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 are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The knowledge of all things is a dharma that has already arisen; I do not wish it to arise. Why? Because its intrinsic nature is empty. The knowledge of the aspects of the paths and the knowledge of all aspects are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The quality of never forgetting is a dharma that has already arisen; I do not wish it to arise. Why? Because its intrinsic nature is empty. The nature of constant equanimity is a dharma that has already arisen; I do not wish it to arise. Why? Because its intrinsic nature is empty.

Shariputra! All dharani gateways are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty. All samadhi gateways are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! An ordinary person is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of ordinary persons are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A stream-enterer is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of a stream-enterer are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A once-returner is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of a once-returner are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A non-returner is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of a non-returner are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! An arhat is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of an arhat are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A pratyekabuddha is a dharma that has already arisen; I do not wish that person to arise. Why? Because their intrinsic nature is empty. The dharmas of a pratyekabuddha are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A bodhisattva is a dharma that has already arisen; I do not wish that bodhisattva to arise. Why? Because their intrinsic nature is empty. The dharmas of a bodhisattva are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

Shariputra! A Tathagata is a dharma that has already arisen; I do not wish that Tathagata to arise. Why? Because their intrinsic nature is empty. The dharmas of a Tathagata are dharmas that have already arisen; I do not wish them to arise. Why? Because their intrinsic nature is empty.

At that time, Shariputra asked Subhuti, “Do you now wish to cause an arisen dharma to arise, or do you wish to cause an unarisen dharma to arise?”

Subhuti replied, “I do not wish to cause an arisen dharma to arise, nor do I wish to cause an unarisen dharma to arise. Why? Shariputra, it is because an arisen dharma and an unarisen dharma are neither associated nor unassociated with each other; they are neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called signlessness.

“Shariputra! For this reason, I do not wish to cause an arisen dharma to arise, nor do I wish to cause an unarisen dharma to arise.”

At that time, Shariputra asked Subhuti, “With regard to the unarisen dharmas of which you have spoken, do you delight in expounding the characteristic of non-arising?”

Subhuti replied, “With regard to the unarisen dharmas of which I have spoken, I also do not delight in expounding the characteristic of non-arising. Why? Because whether it is an unarisen dharma, the characteristic of non-arising, or delight in exposition, all these dharmas are neither associated nor unassociated; they are neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called signlessness.”

Shariputra asked, “When words concerning non-arising are uttered with regard to an unarisen dharma, are these words concerning non-arising themselves also unarisen?”

Subhuti replied, “So it is! So it is! Why? Shariputra, form is unarisen; feeling, perception, formations, and consciousness are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The eye ayatana is unarisen; the ear, nose, tongue, body, and mind ayatanas are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The form ayatana is unarisen; the sound, odor, taste, tangible object, and mental-object ayatanas are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The eye dhatu is unarisen; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The ear dhatu is unarisen; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The nose dhatu is unarisen; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The tongue dhatu is unarisen; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The body dhatu is unarisen; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The mind dhatu is unarisen; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The earth dhatu is unarisen; the water, fire, wind, space, and consciousness dhatus are also unarisen. Why? Because all are empty in their original nature.

“Shariputra! The Noble Truth of suffering is unarisen; the Noble Truths of the origin of suffering, its cessation, and the path are also unarisen. Why? Because all are empty in their original nature.”

Śāriputra! Ignorance does not arise; volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Inner emptiness does not arise; 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 non-change, 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 likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The perfection of generosity does not arise; the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The four meditative absorptions do not arise; the four immeasurables and the four formless concentrations likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The eight liberations do not arise; the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The four foundations of mindfulness do not arise; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The Dharma gateway of liberation through emptiness does not arise; the Dharma gateways of liberation through signlessness and wishlessness likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The five kinds of eyes do not arise; the six superknowledges likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The ten powers of a Buddha do not arise; 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 likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The knowledge of all things does not arise; the knowledge of the aspects of the paths and the knowledge of all aspects likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! The quality of never forgetting does not arise; the nature of constant equanimity likewise does not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! All dharani gateways do not arise; all samadhi gateways likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Ordinary beings do not arise; the dharmas of ordinary beings likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Stream-enterers do not arise; the dharmas of stream-enterers likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Once-returners do not arise; the dharmas of once-returners likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Non-returners do not arise; the dharmas of non-returners likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Arhats do not arise; the dharmas of arhats likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Pratyekabuddhas do not arise; the dharmas of pratyekabuddhas likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Bodhisattvas do not arise; the dharmas of bodhisattvas likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Tathagatas do not arise; the dharmas of Tathagatas likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! Bodily action does not arise; verbal action and mental action likewise do not arise. Why? Because the intrinsic nature of all these is emptiness.

Śāriputra! For this reason, when words of non-arising are spoken with regard to non-arising dharmas, this does not mean that there is arising.

Śāriputra! This is because the dharmas expounded, the words by which they are expounded, the speaker, and the listener all do not arise.

At that time, Śāriputra said to Subhūti: Among those who expound the Dharma, you are foremost. Why? Because you can answer every question put to you without hesitation or confusion.

Subhūti said: The disciples of the Buddhas have no dependence or attachment with regard to any dharma. Therefore, they are able to answer every question put to them freely and fearlessly. Why? Because all dharmas are without any basis of dependence.

At that time, Śāriputra asked Subhūti: Why are all dharmas without any basis of dependence?

Subhūti replied: Śāriputra! Because the intrinsic nature of form is emptiness, it cannot be apprehended within, without, on either side, or in between. Because the intrinsic nature of feeling, perception, volitional formations, and consciousness is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the eye ayatana is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the form ayatana is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the eye dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the ear dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the nose dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the tongue dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the body dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the mind dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition is emptiness, they cannot be apprehended within, without, in between, or on either side.

Śāriputra! Because the intrinsic nature of the earth dhatu is emptiness, it cannot be apprehended within, without, in between, or on either side. Because the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is emptiness, they cannot be apprehended within, without, in between, or on either side.

Shariputra! Because the intrinsic nature of the noble truth of suffering is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the noble truths of the origin, cessation, and path is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of ignorance is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of inner emptiness is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of 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 nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence is empty, their interior, exterior, intermediate region,

and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the perfection of generosity is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the four meditative absorptions is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the four immeasurables and the four formless attainments is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the eight liberations is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the four foundations of mindfulness is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the emptiness gateway to liberation is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the signless and wishless gateways to liberation is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the five kinds of eyes is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the six superknowledges is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the ten powers of a Buddha is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of 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 is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the knowledge of all things is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of the Dharma of nonforgetfulness is empty, its interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of constant equanimity is empty, its interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of all dharani gateways is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of all samadhi gateways is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of an ordinary person is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of ordinary persons is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a stream-enterer is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a stream-enterer is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a once-returner is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a once-returner is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a non-returner is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a non-returner is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of an arhat is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of an arhat is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a pratyekabuddha is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a pratyekabuddha is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a bodhisattva is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a bodhisattva is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! Because the intrinsic nature of a Tathagata is empty, their interior, exterior, intermediate region, and both sides are all ungraspable. Because the intrinsic nature of the dharmas of a Tathagata is empty, their interior, exterior, intermediate region, and both sides are all ungraspable.

Shariputra! For this reason, I say that all dharmas are without any support.

XXI. CHAPTER ON PURIFYING THE PATH

01

At that time, the Venerable Subhuti said to Shariputra: When great bodhisattvas practice the six paramitas, they should purify form; they should purify feeling, perception, formations, and consciousness; they should purify the eye ayatana; they should purify the ear, nose, tongue, body, and mind ayatanas; they should purify the form ayatana; they should purify the sound, odor, taste, tangible object, and dharma ayatanas; they should purify the eye dhatu; they should purify the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; they should purify the ear dhatu; they should purify the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; they should purify the nose dhatu;

they should purify the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; they should purify the tongue dhatu; they should purify the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; they should purify the body dhatu; they should purify the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; they should purify the mind dhatu; they should purify the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; they should purify the earth dhatu; they should purify the water, fire, wind, space, and consciousness dhatus;

they should purify the Noble Truth of suffering; they should purify the Noble Truths of the origin, cessation, and path; they should purify ignorance; they should purify formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; they should purify inner emptiness;

they should purify 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence; they should purify the paramita of generosity; they should purify the paramitas of pure morality, patient endurance, diligence, meditation, and prajnaparamita; they should purify the four meditative absorptions;

they should purify the four immeasurables and the four formless concentrations; they should purify the eight liberations; they should purify the eight spheres of mastery, the nine successive attainments, and the ten totalities; they should purify the four foundations of mindfulness; they should purify the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; they should purify the emptiness liberation gateway; they should purify the signless and wishless liberation gateways; they should purify the five kinds of eyes; they should purify the six superknowledges; they should purify the ten powers of a Buddha;

they should purify the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; they should purify the quality of never forgetting; they should purify the nature of constant equanimity; they should purify all dharani gateways; they should purify all samadhi gateways; they should purify the knowledge of all things; they should purify the knowledge of the aspects of the paths and the knowledge of all aspects; they should purify the path to enlightenment.

Then Shariputra asked Subhuti: How do great bodhisattvas, when practicing the six paramitas, purify the path to enlightenment?

Subhuti replied: Shariputra! Each of the six paramitas is of two kinds: the first is mundane, and the second is supramundane.

Shariputra asked: What is the mundane paramita of generosity?

Subhuti replied: If a great bodhisattva is a great donor, he constantly gives to all shramanas, brahmins, the poor, the sick, the solitary, stranded travelers, and beggars. Those who need food are given food; those who need drink are given drink; those who need vehicles are given vehicles; those who need clothing are given clothing; those who need incense are given incense; those who need flowers are given flowers; those who need ornaments are given ornaments; those who need dwellings are given dwellings; those who need medicine are given medicine; those who need light are given light; and those who need seats and bedding are given seats and bedding.

He provides all these things fully according to their needs for sustaining life. Or someone may come and ask for his son, and he gives his son; ask for his daughter, and he gives his daughter; ask for his wife, and he gives his wife; ask for an official position, and he gives an official position; ask for his land and realm, and he gives his land and realm; ask for his throne, and he gives his throne; ask for his head or eyes, and he gives his head or eyes; ask for his hands or feet, and he gives his hands or feet; ask for parts of his body, and he gives parts of his body; ask for his blood or flesh, and he gives his blood or flesh; ask for his bones or marrow, and he gives his bones or marrow; ask for his ears or nose, and he gives his ears or nose;

ask for his servants, and he gives his servants; ask for precious things, and he gives precious things; ask for gold or silver, and he gives gold or silver.

He gives away all such internal and external things according to their needs. Although he practices generosity in this way, he still has something on which he relies, thinking: ‘I am the giver, and that person is the recipient; I am a donor; I am not miserly; I follow the Buddha’s teaching; I am able to relinquish everything; I practice the paramita of generosity.’ While practicing generosity, because he employs attainment as an expedient means, he dedicates the merit together with sentient beings toward unsurpassed perfect enlightenment.

He further thinks: ‘I give this merit to sentient beings so that they may attain peace and happiness in this life and in future lives, until they realize nirvana without remainder.’ He practices generosity while clinging to the three spheres: first, the perception of himself; second, the perception of another; and third, the perception of the gift. Because he practices generosity while clinging to these three spheres, it is called the mundane paramita of generosity.

Why is this generosity called mundane? Because it is practiced in common with the mundane world and does not reach the supramundane Dharma. This is called the mundane paramita of generosity.

Shariputra asked: What is the supramundane paramita of generosity?

Subhuti replied: If, when practicing generosity, a great bodhisattva purifies the three spheres—first, not clinging to himself as the giver; second, not clinging to the other person as the recipient; and third, not clinging to the act of giving or its result—then that great bodhisattva, when practicing generosity, purifies the three spheres.

Furthermore, Shariputra! If a great bodhisattva, taking great compassion as his guide, universally gives the merit cultivated through generosity to sentient beings, he apprehends absolutely nothing with regard to those sentient beings. Although he dedicates the merit together with all sentient beings toward unsurpassed perfect enlightenment, he does not perceive even the slightest characteristic therein. Because he practices generosity entirely without attachment, it is called the supramundane paramita of generosity. Why is this generosity called supramundane? Because it is not practiced in common with the mundane world and can reach the supramundane Dharma, it is therefore called the supramundane paramita of generosity.

Shariputra! What is the mundane paramita of pure morality?

Subhuti replied: If a great bodhisattva, though observing pure moral discipline, still has something upon which he relies, that is, he thinks: “For the benefit of all sentient beings, I observe pure moral discipline; I act in accordance with the Buddha’s teaching and transgress nothing in regard to pure moral discipline; I practice the prajnaparamita of pure moral discipline,” then, while observing moral discipline, he employs apprehension of something as a skillful means and, together with all sentient beings, dedicates the merit toward supreme awakening.

He further thinks: “I bestow this merit upon all sentient beings so that they may enjoy peace and happiness in this life and future lives, until they attain nirvana without remainder.” He observes moral discipline while clinging to the three spheres: first, the conception of himself; second, the conception of others; and third, the conception of moral discipline. Because he observes moral discipline while clinging to these three spheres, it is called the worldly prajnaparamita of pure moral discipline.

Why is this pure moral discipline called worldly? Because it is practiced in common with the world and does not lead to supramundane dharmas. Thus it is called the worldly prajnaparamita of pure moral discipline.

Shariputra asked: What is the supramundane prajnaparamita of pure moral discipline?

Subhuti replied: If, when observing moral discipline, a great bodhisattva purifies the three spheres—first, he does not apprehend a self that is able to observe moral discipline; second, he does not apprehend sentient beings who are protected; and third, he does not apprehend moral discipline or its results—then this is called a great bodhisattva’s purification of the three spheres while observing moral discipline.

Furthermore, Shariputra, with great compassion foremost, a great bodhisattva universally bestows upon sentient beings the merit produced by observing moral discipline, while apprehending absolutely nothing in regard to those sentient beings. Although, together with all sentient beings, he dedicates the merit toward supreme awakening, he does not perceive even the slightest characteristic therein. Because he observes moral discipline without any attachment whatsoever, it is called the supramundane prajnaparamita of pure moral discipline. Why is this pure moral discipline called supramundane? Because it is not practiced in common with the world and can lead to supramundane dharmas. Thus it is called the supramundane prajnaparamita of pure moral discipline.

Shariputra asked: What is the worldly prajnaparamita of patient endurance?

Subhuti replied: If a great bodhisattva, though cultivating patient endurance, still has something upon which he relies, that is, he thinks: “For the benefit of all sentient beings, I cultivate patient endurance; in accordance with the Buddha’s teaching, I constantly and properly cultivate sublime patient endurance; I practice the prajnaparamita of patient endurance,” then, while cultivating patient endurance, he employs apprehension of something as a skillful means and, together with all sentient beings, dedicates the merit toward supreme awakening.

He further thinks: “I bestow this merit upon all sentient beings so that they may enjoy peace and happiness in this life and future lives, until they attain nirvana without remainder.” He cultivates patient endurance while clinging to the three spheres: first, the conception of himself; second, the conception of others; and third, the conception of patient endurance. Because he cultivates patient endurance while clinging to these three spheres, it is called the worldly prajnaparamita of patient endurance.

Why is this patient endurance called worldly? Because it is practiced in common with the world and does not lead to supramundane dharmas. Thus it is called the worldly prajnaparamita of patient endurance.

Shariputra asked: What is the supramundane prajnaparamita of patient endurance?

Subhuti replied: If, when cultivating patient endurance, a great bodhisattva purifies the three spheres—first, he does not apprehend a self that constantly cultivates patient endurance; second, he does not apprehend sentient beings as the objects toward whom patience is exercised; and third, he does not cling to patient endurance or its results—then this is a great bodhisattva’s purification of the three spheres while cultivating patient endurance.

Furthermore, Shariputra, with great compassion foremost, a great bodhisattva universally bestows upon sentient beings the merit produced by cultivating patient endurance, while apprehending absolutely nothing in regard to those sentient beings. Although, together with all sentient beings, he dedicates the merit toward supreme awakening, he does not perceive even the slightest characteristic therein. Because he cultivates patient endurance without any attachment whatsoever, it is called the supramundane prajnaparamita of patient endurance. Why is this patient endurance called supramundane? Because it is not practiced in common with the world and can lead to supramundane dharmas. Thus it is called the supramundane prajnaparamita of patient endurance.

Shariputra asked: What is the worldly prajnaparamita of diligence?

Subhuti replied: If a great bodhisattva, though devoting himself to diligence, still has something upon which he relies, that is, he thinks: “For the benefit of all sentient beings, I devote myself to diligence; in accordance with the Buddha’s teaching, I spur on body and mind without ever becoming indolent; I practice the prajnaparamita of diligence,” then, while practicing diligence, he employs apprehension of something as a skillful means and, together with all sentient beings, dedicates the merit toward supreme awakening.

He further thinks: “I bestow this merit upon all sentient beings so that they may enjoy peace and happiness in this life and future lives, until they attain nirvana without remainder.” He devotes himself to diligence while clinging to the three spheres: first, the conception of himself; second, the conception of others; and third, the conception of diligence. Because he cultivates diligence while clinging to these three spheres, it is called the worldly prajnaparamita of diligence.

Why is this diligence called worldly? Because it is practiced in common with the world and does not lead to supramundane dharmas. Thus it is called the worldly prajnaparamita of diligence.

Shariputra asked: What is the supramundane prajnaparamita of diligence?

Subhuti replied: If, when devoting himself to diligence, a great bodhisattva purifies the three spheres—first, he does not apprehend a self that is constantly diligent; second, he does not apprehend the sentient beings for whose sake diligence is practiced; and third, he does not cling to diligence or its results—then this is a great bodhisattva’s purification of the three spheres while devoting himself to diligence.

Furthermore, Shariputra, with great compassion foremost, a great bodhisattva universally bestows upon sentient beings the merit produced by the diligence he has cultivated, while apprehending absolutely nothing in regard to those sentient beings. Although, together with all sentient beings, he dedicates the merit toward supreme awakening, he does not perceive even the slightest characteristic therein. Because he devotes himself to diligence without any attachment whatsoever, it is called the supramundane prajnaparamita of diligence. Why is this diligence called supramundane? Because it is not practiced in common with the world and can lead to supramundane dharmas. Thus it is called the supramundane prajnaparamita of diligence.

Shariputra asked: What is the worldly prajnaparamita of meditative concentration?

Subhuti replied: If a great bodhisattva, though cultivating meditative concentration, still has something upon which he relies, that is, he thinks: “For the benefit of all sentient beings, I cultivate meditative concentration; in accordance with the Buddha’s teaching, I constantly and properly cultivate the sublime samadhis; I practice the prajnaparamita of meditative concentration,” then, while cultivating concentration, he employs apprehension of something as a skillful means and, together with all sentient beings, dedicates the merit toward supreme awakening.

He further thinks: “I bestow this merit upon all sentient beings so that they may enjoy peace and happiness in this life and future lives, until they attain nirvana without remainder.” He cultivates meditative concentration while clinging to the three spheres: first, the conception of himself; second, the conception of others; and third, the conception of meditative concentration. Because he cultivates meditative concentration while clinging to these three spheres, it is called the worldly prajnaparamita of meditative concentration.

Why is this meditative concentration called worldly? Because it is practiced in common with the world and does not lead to supramundane dharmas. Thus it is called the worldly prajnaparamita of meditative concentration.

Shariputra asked: What is the supramundane prajnaparamita of meditative concentration?

Subhuti replied: If, when cultivating meditative concentration, a great bodhisattva purifies the three spheres—first, not apprehending a self who constantly cultivates concentration; second, not apprehending the sentient beings for whose sake it is cultivated; and third, not becoming attached to meditative concentration or its results—then, when cultivating meditative concentration, that great bodhisattva purifies the three spheres.

Furthermore, Sariputra, with great compassion foremost, a great bodhisattva universally dedicates to sentient beings the merit gained from cultivating meditative concentration, yet apprehends absolutely nothing in regard to those sentient beings. Although together with all sentient beings the bodhisattva dedicates this merit toward unsurpassed perfect enlightenment, no sign whatsoever is perceived therein. Because meditative concentration is cultivated entirely without attachment, it is called supramundane dhyana-paramita. Why is this meditative concentration called supramundane? Because it is not practiced in common with the world and can lead to supramundane qualities. Thus it is called supramundane dhyana-paramita.

Sariputra asked: What is worldly prajnaparamita?

Subhuti replied: If, when cultivating prajna, a great bodhisattva has something upon which to rely, that is, gives rise to the thought: “For the benefit of all sentient beings, I cultivate prajna. Following the Buddha’s teachings, I constantly practice correctly in regard to supreme prajna. I constantly repent and eliminate the evils I have committed.

When I see the evils committed by others, I never condemn them. I always rejoice in the merit cultivated by others. I constantly entreat the Buddhas to turn the wondrous Dharma wheel.

In accordance with what I have heard, I always discern correctly. I cultivate prajnaparamita,” then, when cultivating wisdom, that bodhisattva employs apprehension as an expedient means and, together with all sentient beings, dedicates the merit toward unsurpassed perfect enlightenment. The bodhisattva further gives rise to the thought: “I give this merit to all sentient beings so that they may attain peace and happiness in this life and future lives, until they realize nirvana without remainder.” That bodhisattva cultivates prajna while clinging to the three spheres: first, the notion of oneself; second, the notion of others; and third, the notion of prajna.

Because prajna is practiced with attachment to these three spheres, it is called worldly prajnaparamita. Why is this prajna called worldly? Because it is practiced in common with the world and does not lead to supramundane qualities.

Thus it is called worldly prajnaparamita.

Sariputra asked: What is supramundane prajnaparamita?

Subhuti replied: If, when cultivating prajna, a great bodhisattva purifies the three spheres—first, not apprehending a self who constantly cultivates wisdom; second, not apprehending the sentient beings for whose sake it is cultivated; and third, not becoming attached to prajnaparamita or its results—then, when cultivating prajna, that great bodhisattva purifies the three spheres.

Furthermore, Sariputra, with great compassion foremost, a great bodhisattva universally dedicates to sentient beings the merit gained from cultivating prajna, yet apprehends absolutely nothing in regard to those sentient beings. Although together with all sentient beings the bodhisattva dedicates this merit toward unsurpassed perfect enlightenment, no sign whatsoever is perceived therein. Because prajna is cultivated entirely without attachment, it is called supramundane prajnaparamita. Why is this prajna called supramundane? Because it is not practiced in common with the world and can lead to supramundane qualities. Thus it is called supramundane prajnaparamita.

Sariputra, in this way a great bodhisattva purifies the path to enlightenment when cultivating the six paramitas.

At that time, Sariputra asked Subhuti: What is called the path to enlightenment of a great bodhisattva?

Subhuti replied: Sariputra, internal emptiness is called the path to enlightenment of a great bodhisattva. External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are called the path to enlightenment of a great bodhisattva.

Sariputra, suchness is called the path to enlightenment of a great bodhisattva. The dharma realm, the nature of dharmas, 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 are called the path to enlightenment of a great bodhisattva.

Sariputra, the Noble Truth of suffering is called the path to enlightenment of a great bodhisattva. The Noble Truths of the origin, cessation, and path are called the path to enlightenment of a great bodhisattva.

Sariputra, dana-paramita is called the path to enlightenment of a great bodhisattva. Sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, and prajnaparamita are called the path to enlightenment of a great bodhisattva.

Sariputra, the four dhyanas are called the path to enlightenment of a great bodhisattva. The four immeasurables and the four formless concentrations are called the path to enlightenment of a great bodhisattva.

Sariputra, the eight liberations are called the path to enlightenment of a great bodhisattva. The eight spheres of mastery, the nine successive concentrations, and the ten totalities are called the path to enlightenment of a great bodhisattva.

Sariputra, the four foundations of mindfulness are called the path to enlightenment of a great bodhisattva. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are called the path to enlightenment of a great bodhisattva.

Sariputra, the gateway to liberation through emptiness is called the path to enlightenment of a great bodhisattva. The gateways to liberation through signlessness and wishlessness are called the path to enlightenment of a great bodhisattva.

Sariputra, the five kinds of eyes are called the path to enlightenment of a great bodhisattva. The six superknowledges are called the path to enlightenment of a great bodhisattva.

Sariputra, the ten powers of a Buddha are called the path to enlightenment of a great bodhisattva. 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 are called the path to enlightenment of a great bodhisattva.

Sariputra, the Dharma of never losing mindfulness is called the path to enlightenment of a great bodhisattva. The nature of constant equanimity is called the path to enlightenment of a great bodhisattva.

Sariputra, all dharani gateways are called the path to enlightenment of a great bodhisattva. All samadhi gateways are called the path to enlightenment of a great bodhisattva.

Sariputra, the knowledge of all things is called the path to enlightenment of a great bodhisattva. The knowledge of the aspects of the paths and the knowledge of all aspects are called the path to enlightenment of a great bodhisattva.

Sariputra, such immeasurable and boundless assemblies of great merit are called the path to enlightenment of a great bodhisattva.

At that time, Sariputra praised Subhuti: Excellent! Excellent! It is exactly as you have said! Through the power of which paramita are such merits attained?

Subhuti replied: Sariputra, all such merits are attained through the power of prajnaparamita. Why is this? Sariputra, it is because prajnaparamita is always the mother of all wholesome dharmas. All the wholesome dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas arise from it.

Sariputra, this prajnaparamita can universally encompass and sustain all wholesome dharmas. The wholesome dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas all rely upon it and abide therein.

Sariputra, the Buddhas of the past cultivated prajnaparamita and, by bringing it to ultimate perfection, realized unsurpassed perfect enlightenment, turned the wondrous Dharma wheel, and delivered immeasurable numbers of sentient beings. The Buddhas of the future will cultivate prajnaparamita and, by bringing it to ultimate perfection, will realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable numbers of sentient beings. The Buddhas presently dwelling in the worlds of the ten directions cultivate prajnaparamita and, by bringing it to ultimate perfection, presently realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable numbers of sentient beings.

Fascicle 75

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