大般若波羅蜜多經

04

Kauśika! That great bodhisattva personally cultivates the practice of non-forgetfulness, teaches others to cultivate the practice of non-forgetfulness, praises the practice of non-forgetfulness, and joyfully commends those who cultivate the practice of non-forgetfulness. He personally cultivates the Dharma-nature of constant equanimity, teaches others to cultivate the Dharma-nature of constant equanimity, praises the Dharma-nature of constant equanimity, and joyfully commends those who cultivate the nature of constant equanimity.

Kauśika! That great bodhisattva personally cultivates all dharani gateways, teaches others to cultivate all dharani gateways, praises all dharani gateways, and joyfully commends those who cultivate all dharani gateways. He personally cultivates all samadhi gateways, teaches others to cultivate all samadhi gateways, praises all samadhi gateways, and joyfully commends those who cultivate all samadhi gateways.

Kauśika! That great bodhisattva personally cultivates the Dharma of the knowledge of all things, teaches others to cultivate the Dharma of the knowledge of all things, praises the Dharma of the knowledge of all things, and joyfully commends those who cultivate the Dharma of the knowledge of all things. He personally cultivates the Dharma of the knowledge of the aspects of the paths, teaches others to cultivate the Dharma of the knowledge of the aspects of the paths, praises the Dharma of the knowledge of the aspects of the paths, and joyfully commends those who cultivate the Dharma of the knowledge of the aspects of the paths.

He personally cultivates the Dharma of the knowledge of all aspects, teaches others to cultivate the Dharma of the knowledge of all aspects, praises the Dharma of the knowledge of all aspects, and joyfully commends those who cultivate the Dharma of the knowledge of all aspects.

Kauśika! That great bodhisattva practices the six paramitas. When practicing the paramita of generosity, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening.

When observing the paramita of pure ethical discipline, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening. When cultivating the paramita of patient endurance, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening. When arousing the paramita of diligent effort, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening.

When entering the paramita of meditative concentration, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening. When training in prajnaparamita, using non-apprehension as a skillful means, he dedicates the merit together with all sentient beings to unsurpassed perfect awakening.

Kauśika! When that great bodhisattva practices the six paramitas, he constantly reflects thus:

If I do not practice the paramita of generosity, I shall be born into an impoverished and powerless family. By what means, then, could I bring sentient beings to maturity and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom?

If I do not safeguard the paramita of pure ethical discipline, I shall be born in the evil destinies and shall not even be able to obtain a lowly human body. By what means, then, could I bring sentient beings to maturity and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom?

If I do not cultivate the paramita of patient endurance, the faculties with which I am born will be impaired and deficient, and my appearance will be ugly; I shall not possess the bodhisattva’s perfectly complete physical body. If I obtain the bodhisattva’s perfectly complete physical body and practice the bodhisattva practices, any sentient being who sees me will certainly attain unsurpassed perfect awakening. If I do not obtain this perfectly complete physical body, I shall be unable to bring all sentient beings to maturity and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom.

If I am indolent and do not arouse the paramita of diligent effort, I shall be unable even to attain the bodhisattva’s supreme path. By what means, then, could I bring all sentient beings to maturity and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom?

If my mind is distracted and I do not enter the paramita of meditative concentration, I shall be unable even to arouse the bodhisattva’s supreme concentration. By what means, then, could I bring sentient beings to maturity and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom?

If I lack wisdom and do not train in prajnaparamita, I shall be unable even to attain wisdom and skillful means. By what means, then, could I surpass the Two Vehicles, bring sentient beings to maturity, and purify a Buddha-land, much less attain the knowledge of all-knowing wisdom?

Kauśika! While training in the six paramitas, that great bodhisattva constantly reflects thus: I must not yield to the power of miserliness and greed, for if I yield to that power, my paramita of generosity will not be perfected. If my paramita of generosity is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

I must not yield to the power of violating ethical discipline, for if I yield to that power, my paramita of pure ethical discipline will not be perfected. If my paramita of pure ethical discipline is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

I must not yield to the power of anger and hatred, for if I yield to that power, my paramita of patient endurance will not be perfected. If my paramita of patient endurance is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

I must not yield to the power of indolence, for if I yield to that power, my paramita of diligent effort will not be perfected. If my paramita of diligent effort is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

I must not yield to the power of a distracted mind, for if I yield to that power, my paramita of meditative concentration will not be perfected. If my paramita of meditative concentration is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

I must not yield to the power of ignorance, for if I yield to that power, my prajnaparamita will not be perfected. If my prajnaparamita is not perfected, I shall never be able to accomplish the knowledge of all-knowing wisdom.

Kauśika! Without departing from the mind of all-knowing wisdom and using non-apprehension as a skillful means, that great bodhisattva accepts and retains this prajnaparamita, reads and recites it, diligently cultivates and studies it, reflects upon it in accordance with principle, copies it, explains it, and widely disseminates it. He will thereby obtain such meritorious benefits in the present and in the future.

At that time, Śakra, lord of the gods, addressed the Buddha: Blessed One! Such prajnaparamita is truly rare and wondrous. It disciplines bodhisattvas, preventing them from giving rise to conceit while enabling them to dedicate the merit to all-knowing wisdom.

The Buddha said: Kauśika! How does prajnaparamita discipline bodhisattvas, preventing them from giving rise to conceit while enabling them to dedicate the merit to all-knowing wisdom?

Śakra, lord of the gods, replied: Blessed One! When a great bodhisattva practices the worldly paramita of generosity, if he makes an offering to a Buddha and thinks, “I am able to make an offering to the Buddha”; or if he gives to bodhisattvas, pratyekabuddhas, śrāvakas, the孤独, the poor, the elderly, the sick, stranded travelers, and beggars, and thinks, “I am able to give to bodhisattvas, pratyekabuddhas, śrāvakas, the孤独, the poor, the elderly, the sick, stranded travelers, and beggars,” then, because that great bodhisattva practices generosity without skillful means, he gives rise to conceit and is therefore unable to dedicate the merit to all-knowing wisdom.

When a great bodhisattva practices the perfection of pure morality in a worldly manner, he thinks: “I am able to practice the perfection of pure morality; I am able to perfect the perfection of pure morality.” Because that great bodhisattva practices pure morality without skillful means, he gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the perfection of patient forbearance in a worldly manner, he thinks: “I am able to practice the perfection of patient forbearance; I am able to perfect the perfection of patient forbearance.” Because that great bodhisattva practices patient forbearance without skillful means, he gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the perfection of diligence in a worldly manner, he thinks: “I am able to practice the perfection of diligence; I am able to perfect the perfection of diligence.” Because that great bodhisattva practices diligence without skillful means, he gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the perfection of meditative concentration in a worldly manner, he thinks: “I am able to practice the perfection of meditative concentration; I am able to perfect the perfection of meditative concentration.” Because that great bodhisattva practices meditative concentration without skillful means, he gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices prajnaparamita in a worldly manner, he thinks: “I am able to practice prajnaparamita; I am able to perfect prajnaparamita.” Because this great bodhisattva practices prajnaparamita without skillful means, he gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva abides in inner emptiness, if he thinks, “I am able to abide in inner emptiness,” then his abiding in inner emptiness is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva abides in 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 ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, if he thinks,

“I am able to abide in outer emptiness through to the emptiness of the self-nature of nonexistence,” then that great bodhisattva’s abiding in outer emptiness through to the emptiness of the self-nature of nonexistence is disturbed by attachment to self and what belongs to self.

He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva abides in suchness, if he thinks, “I am able to abide in suchness,” then that great bodhisattva’s abiding in suchness is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, if he thinks, “I am able to abide in the dharma-dhatu through to the inconceivable realm,” then that great bodhisattva’s abiding in the dharma-dhatu through to the inconceivable realm is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva abides in the Noble Truth of suffering, if he thinks, “I am able to abide in the Noble Truth of suffering,” then that great bodhisattva’s abiding in the Noble Truth of suffering is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva abides in the Noble Truths of the origin of suffering, cessation, and the path, if he thinks, “I am able to abide in the Noble Truths of the origin of suffering, cessation, and the path,” then that great bodhisattva’s abiding in the Noble Truths of the origin of suffering, cessation, and the path is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva practices the four meditative absorptions, if he thinks, “I am able to practice the four meditative absorptions,” then that great bodhisattva’s practice of the four meditative absorptions is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the four immeasurables and the four formless concentrations, if he thinks, “I am able to practice the four immeasurables and the four formless concentrations,” then that great bodhisattva’s practice of the four immeasurables and the four formless concentrations is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva practices the eight liberations, if he thinks, “I am able to practice the eight liberations,” then that great bodhisattva’s practice of the eight liberations is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the eight spheres of mastery, the nine successive concentrations, and the ten totalities, if he thinks, “I am able to practice the eight spheres of mastery, the nine successive concentrations, and the ten totalities,” then that great bodhisattva’s practice of the eight spheres of mastery, the nine successive concentrations, and the ten totalities is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva practices the four foundations of mindfulness, if he thinks, “I am able to practice the four foundations of mindfulness,” then that great bodhisattva’s practice of the four foundations of mindfulness is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, if he thinks, “I am able to practice the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path,” then that great bodhisattva’s practice of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva practices the gateway to liberation of emptiness, if he thinks, “I am able to practice the gateway to liberation of emptiness,” then that great bodhisattva’s practice of the gateway to liberation of emptiness is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva practices the gateways to liberation of signlessness and wishlessness, if he thinks, “I am able to practice the gateways to liberation of signlessness and wishlessness,” then that great bodhisattva’s practice of the gateways to liberation of signlessness and wishlessness is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

Blessed One! When a great bodhisattva cultivates the five kinds of eyes, if he thinks, “I am able to cultivate the five kinds of eyes,” then that great bodhisattva’s cultivation of the five kinds of eyes is disturbed by attachment to self and what belongs to self. He consequently gives rise to conceit and is therefore unable to dedicate it toward the knowledge of all-knowing wisdom.

When a great bodhisattva cultivates the six superknowledges, if he thinks, “I am capable of cultivating the six superknowledges,” then, because attachment to self and what belongs to self disrupts his cultivation of the six superknowledges, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! When a great bodhisattva cultivates the ten powers of a Buddha, if he thinks, “I am capable of cultivating the ten powers of a Buddha,” then, because attachment to self and what belongs to self disrupts his cultivation of the ten powers of a Buddha, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

When a great bodhisattva cultivates 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, if he thinks, “I am capable of cultivating 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,” then, because attachment to self and what belongs to self disrupts his cultivation of 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,

that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! When a great bodhisattva cultivates the Dharma of non-forgetfulness, if he thinks, “I am capable of cultivating the Dharma of non-forgetfulness,” then, because attachment to self and what belongs to self disrupts his cultivation of the Dharma of non-forgetfulness, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

When a great bodhisattva cultivates the nature of constant equanimity, if he thinks, “I am capable of cultivating the nature of constant equanimity,” then, because attachment to self and what belongs to self disrupts his cultivation of the nature of constant equanimity, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! When that great bodhisattva cultivates all dharani gateways, if he thinks, “I am capable of cultivating all dharani gateways,” then, because attachment to self and what belongs to self disrupts his cultivation of all dharani gateways, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

When a great bodhisattva cultivates all samadhi gateways, if he thinks, “I am capable of cultivating all samadhi gateways,” then, because attachment to self and what belongs to self disrupts his cultivation of all samadhi gateways, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! When a great bodhisattva cultivates all-knowledge, if he thinks, “I am capable of cultivating all-knowledge,” then, because attachment to self and what belongs to self disrupts his cultivation of all-knowledge, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

When a great bodhisattva cultivates knowledge of the aspects of the paths and knowledge of all aspects, if he thinks, “I am capable of cultivating knowledge of the aspects of the paths and knowledge of all aspects,” then, because attachment to self and what belongs to self disrupts his cultivation of knowledge of the aspects of the paths and knowledge of all aspects, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! When a great bodhisattva brings sentient beings to maturity, if he thinks, “I am capable of bringing sentient beings to maturity,” then, because attachment to self and what belongs to self disrupts his bringing sentient beings to maturity, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

When a great bodhisattva adorns and purifies a Buddha-land, if he thinks, “I am capable of adorning and purifying a Buddha-land,” then, because attachment to self and what belongs to self disrupts his adornment and purification of the Buddha-land, that great bodhisattva gives rise to conceit and is therefore unable to dedicate the merit toward the knowledge of all aspects.

Blessed One! Such a great bodhisattva cultivates wholesome dharmas in accordance with the worldly mind. Because he lacks skillful means in cultivating generosity and the other practices, because attachment to self and what belongs to self disrupts his mind, and because, although he cultivates prajnaparamita, he has not yet attained it, he is unable to subdue conceit in accordance with reality and is also unable to dedicate the merit toward the knowledge of all aspects in accordance with reality.

Blessed One! If, when cultivating the supramundane perfection of generosity, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no giver, no recipient, and no gift, it is because that great bodhisattva practices the perfection of generosity based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If, when cultivating the supramundane perfection of ethical discipline, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no ethical discipline and no person endowed with ethical discipline, it is because that great bodhisattva practices the perfection of ethical discipline based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If, when cultivating the supramundane perfection of patient endurance, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no patient endurance and no person endowed with patient endurance, it is because that great bodhisattva practices the perfection of patient endurance based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If, when cultivating the supramundane perfection of diligence, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no diligence and no person endowed with diligence, it is because that great bodhisattva practices the perfection of diligence based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If, when cultivating the supramundane perfection of meditative concentration, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no meditative concentration and no person endowed with meditative concentration, it is because that great bodhisattva practices the perfection of meditative concentration based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If, when cultivating supramundane prajnaparamita, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no prajna, no person endowed with prajna, and no dharmas whatsoever, it is because that great bodhisattva practices prajnaparamita based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! If, when abiding in inner emptiness, a great bodhisattva, through skillful cultivation of prajnaparamita, perceives no inner emptiness and no person abiding in inner emptiness, it is because that great bodhisattva abides in inner emptiness based upon prajnaparamita. He is therefore able to subdue conceit and is also able to dedicate the merit toward the knowledge of all aspects.

If a great bodhisattva, while abiding in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

skillfully cultivates prajnaparamita and therefore does not perceive the emptiness of the external through the emptiness of the self-nature of nonexistence, nor anyone abiding in the emptiness of the external through the emptiness of the self-nature of nonexistence, then, because that great bodhisattva relies upon prajnaparamita while abiding in the emptiness of the external through the emptiness of the self-nature of nonexistence, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while abiding in suchness, skillfully cultivates prajnaparamita and therefore does not perceive suchness, nor anyone abiding in suchness, then, because that great bodhisattva relies upon prajnaparamita while abiding in suchness, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while abiding in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, skillfully cultivates prajnaparamita and therefore does not perceive the dharma-dhatu through the inconceivable realm, nor anyone abiding in the dharma-dhatu through the inconceivable realm, then, because that great bodhisattva relies upon prajnaparamita while abiding in the dharma-dhatu through the inconceivable realm, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while abiding in the Noble Truth of suffering, skillfully cultivates prajnaparamita and therefore does not perceive the Noble Truth of suffering, nor anyone abiding in the Noble Truth of suffering, then, because that great bodhisattva relies upon prajnaparamita while abiding in the Noble Truth of suffering, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while abiding in the Noble Truths of the origin of suffering, the cessation of suffering, and the path, skillfully cultivates prajnaparamita and therefore does not perceive the Noble Truths of the origin of suffering, the cessation of suffering, and the path, nor anyone abiding in the Noble Truths of the origin of suffering, the cessation of suffering, and the path, then, because that great bodhisattva relies upon prajnaparamita while abiding in the Noble Truths of the origin of suffering, the cessation of suffering, and the path, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the four dhyanas, skillfully cultivates prajnaparamita and therefore does not perceive the four dhyanas, nor anyone cultivating the four dhyanas, then, because that great bodhisattva relies upon prajnaparamita while cultivating the four dhyanas, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while cultivating the four immeasurables and the four formless concentrations, skillfully cultivates prajnaparamita and therefore does not perceive the four immeasurables or the four formless concentrations, nor anyone cultivating the four immeasurables or the four formless concentrations, then, because that great bodhisattva relies upon prajnaparamita while cultivating the four immeasurables and the four formless concentrations, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the eight liberations, skillfully cultivates prajnaparamita and therefore does not perceive the eight liberations, nor anyone cultivating the eight liberations, then, because that great bodhisattva relies upon prajnaparamita while cultivating the eight liberations, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while cultivating the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, skillfully cultivates prajnaparamita and therefore does not perceive the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, nor anyone cultivating the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, then, because that great bodhisattva relies upon prajnaparamita while cultivating the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the four foundations of mindfulness, skillfully cultivates prajnaparamita and therefore does not perceive the four foundations of mindfulness, nor anyone cultivating the four foundations of mindfulness, then, because that great bodhisattva relies upon prajnaparamita while cultivating the four foundations of mindfulness, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while cultivating 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, skillfully cultivates prajnaparamita and therefore does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path, nor anyone cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path, then, because that great bodhisattva relies upon prajnaparamita while cultivating 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, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the gateway to liberation through emptiness, skillfully cultivates prajnaparamita and therefore does not perceive the gateway to liberation through emptiness, nor anyone cultivating the gateway to liberation through emptiness, then, because that great bodhisattva relies upon prajnaparamita while cultivating the gateway to liberation through emptiness, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while cultivating the gateways to liberation through signlessness and wishlessness, skillfully cultivates prajnaparamita and therefore does not perceive the gateways to liberation through signlessness and wishlessness, nor anyone cultivating the gateways to liberation through signlessness and wishlessness, then, because that great bodhisattva relies upon prajnaparamita while cultivating the gateways to liberation through signlessness and wishlessness, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the five kinds of eyes, skillfully cultivates prajnaparamita and therefore does not perceive the five kinds of eyes, nor anyone cultivating the five kinds of eyes, then, because that great bodhisattva relies upon prajnaparamita while cultivating the five kinds of eyes, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a bodhisattva, while cultivating the six superknowledges, skillfully cultivates prajnaparamita and therefore does not perceive the six superknowledges, nor anyone cultivating the six superknowledges, then, because that great bodhisattva relies upon prajnaparamita while cultivating the six superknowledges, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

Blessed One! If a great bodhisattva, while cultivating the Buddha’s ten powers, skillfully cultivates prajnaparamita and therefore does not perceive the Buddha’s ten powers, nor anyone cultivating the Buddha’s ten powers, then, because that great bodhisattva relies upon prajnaparamita while cultivating the Buddha’s ten powers, that bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the wisdom of omniscience.

If a great bodhisattva, while cultivating the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, through skillful cultivation of prajnaparamita, sees neither the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, nor anyone who cultivates the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, it is because that great bodhisattva, relying upon prajnaparamita,

cultivates the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! If a great bodhisattva, while cultivating the Dharma of non-forgetfulness, through skillful cultivation of prajnaparamita, sees neither the Dharma of non-forgetfulness nor anyone who cultivates the Dharma of non-forgetfulness, it is because that great bodhisattva, relying upon prajnaparamita, cultivates the Dharma of non-forgetfulness. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

If a great bodhisattva, while cultivating the nature of perpetual equanimity, through skillful cultivation of prajnaparamita, sees neither the nature of perpetual equanimity nor anyone who cultivates the nature of perpetual equanimity, it is because that great bodhisattva, relying upon prajnaparamita, cultivates the nature of perpetual equanimity. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! If a great bodhisattva, while cultivating all dharani gateways, through skillful cultivation of prajnaparamita, sees neither any dharani gateway nor anyone who cultivates all dharani gateways, it is because that great bodhisattva, relying upon prajnaparamita, cultivates all dharani gateways. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

If a great bodhisattva, while cultivating all samadhi gateways, through skillful cultivation of prajnaparamita, sees neither any samadhi gateway nor anyone who cultivates all samadhi gateways, it is because that great bodhisattva, relying upon prajnaparamita, cultivates all samadhi gateways. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! If a great bodhisattva, while cultivating all-knowledge, through skillful cultivation of prajnaparamita, sees neither all-knowledge nor anyone who cultivates all-knowledge, it is because that great bodhisattva, relying upon prajnaparamita, cultivates all-knowledge. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

If a great bodhisattva, while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects, through skillful cultivation of prajnaparamita, sees neither the knowledge of the aspects of the paths and the knowledge of all aspects, nor anyone who cultivates the knowledge of the aspects of the paths and the knowledge of all aspects, it is because that great bodhisattva, relying upon prajnaparamita, cultivates the knowledge of the aspects of the paths and the knowledge of all aspects. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! If a great bodhisattva, while bringing sentient beings to maturity, through skillful cultivation of prajnaparamita, sees neither the maturation of sentient beings nor anyone who brings sentient beings to maturity, it is because that great bodhisattva, relying upon prajnaparamita, brings sentient beings to maturity. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

If a great bodhisattva, while adorning and purifying a Buddha-land, through skillful cultivation of prajnaparamita, sees neither the adornment and purification of a Buddha-land nor anyone who adorns and purifies a Buddha-land, it is because that great bodhisattva, relying upon prajnaparamita, adorns and purifies the Buddha-land. Therefore, the bodhisattva is able to subdue the conceited mind and is also able to dedicate the merit toward the knowledge of all aspects.

Blessed One! Such a great bodhisattva, because the bodhisattva relies upon supramundane prajnaparamita in cultivating wholesome dharmas, is able to subdue the conceited mind in accordance with reality and is also able to dedicate the merit toward the knowledge of all aspects in accordance with reality. Therefore, I say that such prajnaparamita is truly rare and wondrous: it disciplines bodhisattvas so that they do not give rise to a conceited mind and enables them to dedicate the merit toward the knowledge of all aspects.

At that time, the Buddha said to Sakra, Lord of the Gods: “Kausika! If good men and good women constantly listen wholeheartedly to such profound prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, expound it, and widely disseminate it, those good men and good women will always be physically secure and mentally joyful and will not be assailed or harmed by any calamity.

“Furthermore, Kausika! If good men, good women, and others receive and retain this prajnaparamita, read and recite it, draw near to and make offerings to it, contemplate it in accordance with reason, copy it, expound it, and widely disseminate it, then if those good men, good women, and others accompany an army into battle and wholeheartedly recite and recollect such prajnaparamita, they will not be harmed by blades or weapons.

Their enemies will all give rise to loving-kindness toward them, and even when they are about to be struck, they will naturally escape injury. They will never lose their lives on the battlefield. Why is this?

Kausika! It is because those good men and good women never depart from the aspiration for the knowledge of all aspects and, taking non-attainment as skillful means, constantly cultivate the six paramitas. They themselves relinquish the weapons of craving and are also able to cause others to relinquish the weapons of craving.

They themselves relinquish the weapons of anger and are also able to cause others to relinquish the weapons of anger. They themselves relinquish the weapons of delusion and are also able to cause others to relinquish the weapons of delusion. They themselves relinquish the weapons of wrong views and are also able to cause others to relinquish the weapons of wrong views.

They themselves relinquish the weapons of defiling entanglements and are also able to cause others to relinquish the weapons of defiling entanglements. They themselves relinquish the weapons of latent tendencies and are also able to cause others to relinquish the weapons of latent tendencies. They themselves relinquish the weapons of evil karma and are also able to cause others to relinquish the weapons of evil karma.

“Kausika! For this reason, even if those good men, good women, and others enter into battle, they will not be harmed by blades or weapons. Their adversaries will all give rise to loving-kindness toward them, and even when they are about to be struck, they will naturally escape injury. They will never lose their lives on the battlefield.”

Furthermore, Kausika, if good men and good women, and so forth, never depart from the mind of all-knowledge, take non-apprehension as the skillful means, and always listen wholeheartedly to such profound prajnaparamita, reverently make offerings to it, honor and praise it, receive and uphold it, read and recite it, reflect upon it in accordance with principle, diligently cultivate and study it, copy it, expound it, and disseminate it widely, then those good men and good women will not be harmed by any poison, venomous creature, demon, sorcery, curse, or magical art.

They will not drown in water or be burned by fire; neither weapons and clubs, savage beasts, hostile bandits, evil spirits, nor any malevolent phantom can harm them. Why is this? Kausika, it is because such prajnaparamita is the great divine mantra; such prajnaparamita is the mantra of great illumination; such prajnaparamita is the unsurpassed mantra; such prajnaparamita is the mantra surpassing the unsurpassed; such prajnaparamita is the unequaled mantra equal to the unequaled; such prajnaparamita is the king of all divine mantras, supreme and most wondrous, incomparable, endowed with great awesome power, capable of subduing all and incapable of being subdued by anything.

Those good men and good women diligently cultivate and study this king of mantras, neither harming themselves, nor harming others, nor harming both. Why is this? Because, in studying this prajnaparamita, those good men and good women clearly understand that neither self nor other, nor both together, can be apprehended.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no self, no sentient being, no life-continuum, no living being, no nurtured being, no developing being, no transmigrating subject, no person born of a person, no supreme self, no agent, no one who personally experiences karmic results, no knower, and no seer. Because self and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no form, nor do they perceive feeling, perception, formations, or consciousness. Because the form skandha and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no eye ayatana, nor do they perceive the ear, nose, tongue, body, or mind ayatana. Because the eye ayatana and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no form ayatana, nor do they perceive the sound, odor, taste, tangible object, or dharma ayatana. Because the form ayatana and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no eye dhatu, nor do they perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition. Because the eye dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no ear dhatu, nor do they perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition. Because the ear dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no nose dhatu, nor do they perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition. Because the nose dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no tongue dhatu, nor do they perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition. Because the tongue dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no body dhatu, nor do they perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition. Because the body dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no mind dhatu, nor do they perceive the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition. Because the mind dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no earth dhatu, nor do they perceive the water, fire, wind, space, or consciousness dhatu. Because the earth dhatu and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no Noble Truth of suffering, nor do they perceive the Noble Truths of its origin, cessation, or the path. Because the Noble Truth of suffering and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no ignorance, nor do they perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Because ignorance and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika, when those good men and good women study this great mantra-king, prajnaparamita, they perceive no inner emptiness, nor do they perceive 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 unapprehensible, emptiness of nonexistence, emptiness of intrinsic being, or emptiness of the nonexistence of intrinsic being.

Because inner emptiness and so forth are not apprehended, they neither harm themselves, nor harm others, nor harm both.

Kausika! When those good men and good women, and so forth, study this great mantra-king, the prajnaparamita, they do not perceive suchness; they do not perceive the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. Because they apprehend nothing whatsoever with regard to suchness and so forth, they do not harm themselves, do not harm others, and do not harm both.

Fascicle 102

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