大般若波羅蜜多經

02

Furthermore, Shariputra, a great bodhisattva should not cultivate the eight liberations, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the eight liberations, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities, but cultivate prajnaparamita?

Shariputra, because the eight liberations are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the eight liberations, but should cultivate prajnaparamita. Because the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the four establishments of mindfulness, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the four establishments of mindfulness, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, but cultivate prajnaparamita?

Shariputra, because the four establishments of mindfulness are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the four establishments of mindfulness, but should cultivate prajnaparamita. Because the four right efforts through the Noble Eightfold Path are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the four right efforts through the Noble Eightfold Path, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the gateway to liberation through emptiness, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the gateways to liberation through signlessness and wishlessness, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the gateway to liberation through emptiness, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the gateways to liberation through signlessness and wishlessness, but cultivate prajnaparamita?

Shariputra, because the gateway to liberation through emptiness is neither produced nor brought to rest, neither arises nor ceases, is neither accomplished nor destroyed, is neither attained nor relinquished, and has no intrinsic nature, a great bodhisattva should not cultivate the gateway to liberation through emptiness, but should cultivate prajnaparamita. Because the gateways to liberation through signlessness and wishlessness are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the gateways to liberation through signlessness and wishlessness, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the five kinds of eyes, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the six superknowledges, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the five kinds of eyes, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the six superknowledges, but cultivate prajnaparamita?

Shariputra, because the five kinds of eyes are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the five kinds of eyes, but should cultivate prajnaparamita. Because the six superknowledges are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the six superknowledges, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the Buddha’s ten powers, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the Buddha’s ten powers, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, but cultivate prajnaparamita?

Shariputra, because the Buddha’s ten powers are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the Buddha’s ten powers, but should cultivate prajnaparamita. Because the four fearlessnesses through the eighteen unique qualities of a Buddha are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the four fearlessnesses through the eighteen unique qualities of a Buddha, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the Dharma of non-forgetfulness, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the nature of perpetual equanimity, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the Dharma of non-forgetfulness, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the nature of perpetual equanimity, but cultivate prajnaparamita?

Shariputra, because the Dharma of non-forgetfulness is neither produced nor brought to rest, neither arises nor ceases, is neither accomplished nor destroyed, is neither attained nor relinquished, and has no intrinsic nature, a great bodhisattva should not cultivate the Dharma of non-forgetfulness, but should cultivate prajnaparamita. Because the nature of perpetual equanimity is neither produced nor brought to rest, neither arises nor ceases, is neither accomplished nor destroyed, is neither attained nor relinquished, and has no intrinsic nature, a great bodhisattva should not cultivate the nature of perpetual equanimity, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not cultivate the knowledge of all things, but should cultivate prajnaparamita; a great bodhisattva should not cultivate the knowledge of the aspects of the paths or the knowledge of all aspects, but should cultivate prajnaparamita.

Blessed One, why should a great bodhisattva not cultivate the knowledge of all things, but cultivate prajnaparamita; and why should a great bodhisattva not cultivate the knowledge of the aspects of the paths or the knowledge of all aspects, but cultivate prajnaparamita?

Shariputra, because the knowledge of all things is neither produced nor brought to rest, neither arises nor ceases, is neither accomplished nor destroyed, is neither attained nor relinquished, and has no intrinsic nature, a great bodhisattva should not cultivate the knowledge of all things, but should cultivate prajnaparamita. Because the knowledge of the aspects of the paths and the knowledge of all aspects are neither produced nor brought to rest, neither arise nor cease, are neither accomplished nor destroyed, are neither attained nor relinquished, and have no intrinsic nature, a great bodhisattva should not cultivate the knowledge of the aspects of the paths or the knowledge of all aspects, but should cultivate prajnaparamita.

Furthermore, Shariputra, a great bodhisattva should not bring forth any dharani gateway, but should bring forth prajnaparamita; should not bring forth any gateway of samadhi, but should bring forth prajnaparamita.

“Blessed One, why should a great bodhisattva not bring forth any dharani gateway, but should bring forth prajnaparamita; should not bring forth any gateway of samadhi, but should bring forth prajnaparamita?”

“Shariputra, because all dharani gateways are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth any dharani gateway, but should bring forth prajnaparamita. Because all gateways of samadhi are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth any gateway of samadhi, but should bring forth prajnaparamita.

“Furthermore, Shariputra, a great bodhisattva should not bring forth the fruit of stream-entry, but should bring forth prajnaparamita; should not bring forth the fruits of once-returning, non-returning, or arhatship, but should bring forth prajnaparamita.”

“Blessed One, why should a great bodhisattva not bring forth the fruit of stream-entry, but should bring forth prajnaparamita; should not bring forth the fruits of once-returning, non-returning, or arhatship, but should bring forth prajnaparamita?”

“Shariputra, because the fruit of stream-entry is inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth the fruit of stream-entry, but should bring forth prajnaparamita. Because the fruits of once-returning, non-returning, and arhatship are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth the fruits of once-returning, non-returning, or arhatship, but should bring forth prajnaparamita.

“Furthermore, Shariputra, a great bodhisattva should not bring forth the fruit of a pratyekabuddha, but should bring forth prajnaparamita.”

“Blessed One, why should a great bodhisattva not bring forth the fruit of a pratyekabuddha, but should bring forth prajnaparamita?”

“Shariputra, because the fruit of a pratyekabuddha is inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth the fruit of a pratyekabuddha, but should bring forth prajnaparamita.

“Furthermore, Shariputra, a great bodhisattva should not bring forth any of the practices of a great bodhisattva, but should bring forth prajnaparamita.”

“Blessed One, why should a great bodhisattva not bring forth any of the practices of a great bodhisattva, but should bring forth prajnaparamita?”

“Shariputra, because all the practices of a great bodhisattva are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth any of the practices of a great bodhisattva, but should bring forth prajnaparamita.

“Furthermore, Shariputra, a great bodhisattva should not bring forth the supreme enlightenment of the Buddhas, but should bring forth prajnaparamita.”

“Blessed One, why should a great bodhisattva not bring forth the supreme enlightenment of the Buddhas, but should bring forth prajnaparamita?”

“Shariputra, because the supreme enlightenment of the Buddhas is inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth the supreme enlightenment of the Buddhas, but should bring forth prajnaparamita.

“Furthermore, Shariputra, a great bodhisattva should not bring forth any dharma, but should bring forth prajnaparamita.”

“Blessed One, why should a great bodhisattva not bring forth any dharma, but should bring forth prajnaparamita?”

“Shariputra, because all dharmas are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, a great bodhisattva should not bring forth any dharma, but should bring forth prajnaparamita.”

Then Shariputra again addressed the Buddha: “Blessed One, with which dharmas is the prajnaparamita brought forth in this manner by a great bodhisattva conjoined?”

The Buddha said: “Shariputra, the prajnaparamita brought forth in this manner by a great bodhisattva is not conjoined with any dharma. Because it is not conjoined, it is called prajnaparamita.”

“Blessed One, with which dharmas is this prajnaparamita not conjoined?”

“Shariputra, this prajnaparamita is not conjoined with wholesome dharmas; it is not conjoined with unwholesome dharmas; it is not conjoined with blameworthy dharmas; it is not conjoined with blameless dharmas; it is not conjoined with contaminated dharmas; it is not conjoined with uncontaminated dharmas; it is not conjoined with conditioned dharmas; it is not conjoined with unconditioned dharmas; it is not conjoined with defiled dharmas; it is not conjoined with purified dharmas; it is not conjoined with tainted dharmas; it is not conjoined with untainted dharmas; it is not conjoined with worldly dharmas; it is not conjoined with supramundane dharmas; it is not conjoined with the dharmas of samsara; and it is not conjoined with the dharmas of nirvana.

Why? Shariputra, it is because this prajnaparamita apprehends nothing whatsoever in any dharma.”

At that time, Shakra, Lord of the Gods, addressed the Buddha: “Blessed One, how is it that this prajnaparamita is not conjoined with the knowledge of all-knowing wisdom?”

The Buddha said: “Kaushika, so it is! So it is! This prajnaparamita is also not conjoined with the knowledge of all-knowing wisdom, because the one cannot be apprehended in relation to the other.”

“Blessed One, why is prajnaparamita neither conjoined with nor able to attain the knowledge of all-knowing wisdom?”

“Kaushika, it is not the case that prajnaparamita is conjoined with or attains the knowledge of all-knowing wisdom in accordance with its name, characteristic, and function.”

“Blessed One, how, then, is prajnaparamita also conjoined with and able to attain the knowledge of all-knowing wisdom?”

“Kaushika, with regard to the knowledge of all-knowing wisdom, prajnaparamita neither accepts nor appropriates, neither abides nor severs, neither grasps nor relinquishes. In accordance with names, characteristics, and so forth, it is thus conjoined with and attains it, yet without conjunction or attainment.

“Kaushika, in the same way, with regard to all dharmas, this prajnaparamita neither accepts nor appropriates, neither abides nor severs, neither grasps nor relinquishes. In accordance with names, characteristics, and so forth, it is thus conjoined with and attains them, yet without conjunction or attainment.”

Then Shakra, Lord of the Gods, again addressed the Buddha: “Blessed One, it is exceedingly rare! Because all dharmas are inactive, without rest, unborn, unceasing, unformed, indestructible, neither attained nor relinquished, and devoid of intrinsic nature, this prajnaparamita, though presently conjoined and attaining, is nevertheless without conjunction or attainment.”

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One, if, while practicing prajnaparamita, a great bodhisattva gives rise to this conception: ‘Prajnaparamita is conjoined with all dharmas; prajnaparamita is not conjoined with all dharmas,’ then that great bodhisattva has entirely abandoned prajnaparamita and has become completely estranged from prajnaparamita.”

The Buddha said: “Subhuti, there is yet another cause and condition whereby great bodhisattvas abandon prajnaparamita and distance themselves from prajnaparamita. It is this: while cultivating prajnaparamita, a great bodhisattva forms this notion: ‘Such prajnaparamita has no existence, is not true, is not steadfast, and is not sovereign.’ Therefore, that great bodhisattva utterly abandons prajnaparamita and completely distances himself from prajnaparamita.”

The Venerable Subhuti again addressed the Buddha: “Blessed One, when a great bodhisattva has faith in prajnaparamita, in what dharmas does he not place faith?”

The Buddha said: “Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in form; nor does he place faith in feeling, perception, volitional formations, or consciousness.

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in form, feeling, perception, volitional formations, or consciousness?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates form as ungraspable; he contemplates feeling, perception, volitional formations, and consciousness as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in form, feeling, perception, volitional formations, or consciousness.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye ayatana; nor does he place faith in the ear, nose, tongue, body, or mind ayatana.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye ayatana or in the ear, nose, tongue, body, or mind ayatana?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the eye ayatana as ungraspable; he contemplates the ear, nose, tongue, body, and mind ayatanas as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye ayatana or in the ear, nose, tongue, body, or mind ayatana.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the form ayatana; nor does he place faith in the sound, odor, taste, tangible object, or dharma ayatana.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the form ayatana or in the sound, odor, taste, tangible object, or dharma ayatana?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the form ayatana as ungraspable; he contemplates the sound, odor, taste, tangible object, and dharma ayatanas as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the form ayatana or in the sound, odor, taste, tangible object, or dharma ayatana.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye dhatu; nor does he place faith in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye dhatu or in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the eye dhatu as ungraspable; he contemplates the form dhatu through to the feelings that arise conditioned by eye-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the eye dhatu or in the form dhatu through to the feelings that arise conditioned by eye-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the ear dhatu; nor does he place faith in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the ear dhatu or in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the ear dhatu as ungraspable; he contemplates the sound dhatu through to the feelings that arise conditioned by ear-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the ear dhatu or in the sound dhatu through to the feelings that arise conditioned by ear-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the nose dhatu; nor does he place faith in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the nose dhatu or in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the nose dhatu as ungraspable; he contemplates the odor dhatu through to the feelings that arise conditioned by nose-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the nose dhatu or in the odor dhatu through to the feelings that arise conditioned by nose-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the tongue dhatu; nor does he place faith in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the tongue dhatu or in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the tongue dhatu as ungraspable; he contemplates the taste dhatu through to the feelings that arise conditioned by tongue-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the tongue dhatu or in the taste dhatu through to the feelings that arise conditioned by tongue-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the body dhatu; nor does he place faith in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the body dhatu or in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the body dhatu as ungraspable; he contemplates the tangible-object dhatu through to the feelings that arise conditioned by body-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the body dhatu or in the tangible-object dhatu through to the feelings that arise conditioned by body-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the mind dhatu; nor does he place faith in the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the mind dhatu or in the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact?”

“Subhuti, when a great bodhisattva cultivates prajnaparamita, he contemplates the mind dhatu as ungraspable; he contemplates the dharma dhatu through to the feelings that arise conditioned by mind-contact as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the mind dhatu or in the dharma dhatu through to the feelings that arise conditioned by mind-contact.

“Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not place faith in the earth dhatu; nor does he place faith in the water, fire, wind, space, or consciousness dhatu.”

“Blessed One, why is it that when a great bodhisattva has faith in prajnaparamita, he does not place faith in the earth dhatu or in the water, fire, wind, space, or consciousness dhatu?”

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the earth dhatu as ungraspable; he contemplates the water, fire, wind, space, and consciousness dhatus as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the earth dhatu; he does not believe in the water, fire, wind, space, or consciousness dhatus.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in ignorance; he does not believe in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in ignorance; why does he not believe in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates ignorance as ungraspable; he contemplates formations, through aging and death, sorrow, lamentation, suffering, grief, and distress, as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in ignorance; he does not believe in formations, through aging and death, sorrow, lamentation, suffering, grief, and distress.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the perfection of generosity; he does not believe in the perfections of pure morality, patient endurance, diligence, meditation, or prajnaparamita.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in the perfection of generosity; why does he not believe in the perfections of pure morality, patient endurance, diligence, meditation, or prajnaparamita?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the perfection of generosity as ungraspable; he contemplates the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the perfections of pure morality, patient endurance, diligence, meditation, or prajnaparamita.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in internal emptiness; he does not believe in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in internal emptiness; why does he not believe in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates internal emptiness as ungraspable; he contemplates external emptiness, through the emptiness of the self-nature of nonexistence, as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in internal emptiness; he does not believe in external emptiness, through the emptiness of the self-nature of nonexistence.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in suchness; he does not believe in the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in suchness; why does he not believe in the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates suchness as ungraspable; he contemplates the dharma-dhatu, through the inconceivable realm, as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in suchness; he does not believe in the dharma-dhatu, through the inconceivable realm.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the Noble Truth of suffering; he does not believe in the Noble Truths of the origin of suffering, cessation, or the path.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in the Noble Truth of suffering; why does he not believe in the Noble Truths of the origin of suffering, cessation, or the path?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the Noble Truth of suffering as ungraspable; he contemplates the Noble Truths of the origin of suffering, cessation, and the path as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the Noble Truth of suffering; he does not believe in the Noble Truths of the origin of suffering, cessation, or the path.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the four dhyanas; he does not believe in the four immeasurables or the four formless concentrations.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in the four dhyanas; why does he not believe in the four immeasurables or the four formless concentrations?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the four dhyanas as ungraspable; he contemplates the four immeasurables and the four formless concentrations as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the four dhyanas; he does not believe in the four immeasurables or the four formless concentrations.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the eight liberations; he does not believe in the eight spheres of mastery, the nine successive concentrations, or the ten totalities.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in the eight liberations; why does he not believe in the eight spheres of mastery, the nine successive concentrations, or the ten totalities?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the eight liberations as ungraspable; he contemplates the eight spheres of mastery, the nine successive concentrations, and the ten totalities as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the eight liberations; he does not believe in the eight spheres of mastery, the nine successive concentrations, or the ten totalities.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the four foundations of mindfulness; he does not believe in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold Noble Path.

World-Honored One, why, when a great bodhisattva has faith in prajnaparamita, does he not believe in the four foundations of mindfulness; why does he not believe in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold Noble Path?

Subhuti, when a great bodhisattva practices prajnaparamita, he contemplates the four foundations of mindfulness as ungraspable; he contemplates the four right efforts, through the eightfold Noble Path, as ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, he does not believe in the four foundations of mindfulness; he does not believe in the four right efforts, through the eightfold Noble Path.

Furthermore, Subhuti, when a great bodhisattva has faith in prajnaparamita, he does not believe in the gateway to liberation through emptiness; he does not believe in the gateways to liberation through signlessness or wishlessness.

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the gateway to liberation through emptiness, nor in the gateways to liberation through signlessness and wishlessness?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the gateway to liberation through emptiness as being ungraspable, and contemplate the gateways to liberation through signlessness and wishlessness as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the gateway to liberation through emptiness, nor in the gateways to liberation through signlessness and wishlessness.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the five kinds of eyes, nor do they believe in the six superknowledges.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the five kinds of eyes, nor in the six superknowledges?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the five kinds of eyes as being ungraspable and contemplate the six superknowledges as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the five kinds of eyes, nor do they believe in the six superknowledges.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the Buddha’s ten powers, nor do they believe in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the Buddha’s ten powers, nor in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the Buddha’s ten powers as being ungraspable and contemplate the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha, as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the Buddha’s ten powers, nor do they believe in the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the quality of non-forgetfulness, nor do they believe in the nature of perpetual equanimity.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the quality of non-forgetfulness, nor in the nature of perpetual equanimity?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the quality of non-forgetfulness as being ungraspable and contemplate the nature of perpetual equanimity as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the quality of non-forgetfulness, nor do they believe in the nature of perpetual equanimity.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the knowledge of all things, nor do they believe in the knowledge of the aspects of the path or the knowledge of all aspects.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the knowledge of all things, nor in the knowledge of the aspects of the path or the knowledge of all aspects?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the knowledge of all things as being ungraspable and contemplate the knowledge of the aspects of the path and the knowledge of all aspects as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the knowledge of all things, nor do they believe in the knowledge of the aspects of the path or the knowledge of all aspects.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in any dharani gateway, nor do they believe in any samadhi gateway.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in any dharani gateway, nor in any samadhi gateway?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate all dharani gateways as being ungraspable and contemplate all samadhi gateways as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in any dharani gateway, nor do they believe in any samadhi gateway.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the fruit of stream-entry, nor do they believe in the fruits of once-returning, non-returning, or arhatship.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the fruit of stream-entry, nor in the fruits of once-returning, non-returning, or arhatship?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the fruit of stream-entry as being ungraspable and contemplate the fruits of once-returning, non-returning, and arhatship as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the fruit of stream-entry, nor do they believe in the fruits of once-returning, non-returning, or arhatship.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the attainment of a pratyekabuddha.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the attainment of a pratyekabuddha?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the attainment of a pratyekabuddha as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the attainment of a pratyekabuddha.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in any of the practices of great bodhisattvas.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in any of the practices of great bodhisattvas?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate all the practices of great bodhisattvas as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in any of the practices of great bodhisattvas.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in the supreme enlightenment of the Buddhas.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in the supreme enlightenment of the Buddhas?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate the supreme enlightenment of the Buddhas as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in the supreme enlightenment of the Buddhas.

“Furthermore, Subhuti! When a great bodhisattva has faith in prajnaparamita, they do not believe in any dharma.”

“Blessed One! Why is it that when a great bodhisattva has faith in prajnaparamita, they do not believe in any dharma?”

“Subhuti! When a great bodhisattva practices prajnaparamita, they contemplate all dharmas as being ungraspable. Therefore, when a great bodhisattva has faith in prajnaparamita, they do not believe in any dharma.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! The prajnaparamita of great bodhisattvas is called the Great Paramita.”

The Buddha said: “Subhuti! On what grounds do you say that the prajnaparamita of great bodhisattvas is the Great Paramita?”

Subhuti said to the Buddha: “Blessed One! A great bodhisattva’s prajnaparamita neither enlarges nor diminishes form; neither does it enlarge nor diminish feeling, perception, formations, or consciousness. It neither gathers form together nor disperses it; neither does it gather together nor disperse feeling, perception, formations, or consciousness. It neither makes form limited nor unlimited; neither does it make feeling, perception, formations, or consciousness limited or unlimited. It neither makes form broad nor narrow; neither does it make feeling, perception, formations, or consciousness broad or narrow. It neither makes form powerful nor powerless; neither does it make feeling, perception, formations, or consciousness powerful or powerless.

“Blessed One! It is with this meaning in mind that I say a great bodhisattva’s prajnaparamita is the great paramita.

“Furthermore, Blessed One! A great bodhisattva’s prajnaparamita neither enlarges nor diminishes the eye ayatana; neither does it enlarge nor diminish the ear, nose, tongue, body, or mind ayatana. It neither gathers the eye ayatana together nor disperses it; neither does it gather together nor disperse the ear, nose, tongue, body, or mind ayatana. It neither makes the eye ayatana limited nor unlimited; neither does it make the ear, nose, tongue, body, or mind ayatana limited or unlimited. It neither makes the eye ayatana broad nor narrow; neither does it make the ear, nose, tongue, body, or mind ayatana broad or narrow. It neither makes the eye ayatana powerful nor powerless; neither does it make the ear, nose, tongue, body, or mind ayatana powerful or powerless.

“Blessed One! It is with this meaning in mind that I say a great bodhisattva’s prajnaparamita is the great paramita.

“Furthermore, Blessed One! A great bodhisattva’s prajnaparamita neither enlarges nor diminishes the form ayatana; neither does it enlarge nor diminish the sound, odor, taste, tangible-object, or dharma ayatana. It neither gathers the form ayatana together nor disperses it; neither does it gather together nor disperse the sound, odor, taste, tangible-object, or dharma ayatana.

It neither makes the form ayatana limited nor unlimited; neither does it make the sound, odor, taste, tangible-object, or dharma ayatana limited or unlimited. It neither makes the form ayatana broad nor narrow; neither does it make the sound, odor, taste, tangible-object, or dharma ayatana broad or narrow. It neither makes the form ayatana powerful nor powerless; neither does it make the sound, odor, taste, tangible-object, or dharma ayatana powerful or powerless.

“Blessed One! It is with this meaning in mind that I say a great bodhisattva’s prajnaparamita is the great paramita.”

Fascicle 173

End