大般若波羅蜜多經

XXXVII. CHAPTER ON THE CHARACTERISTICS OF PRAJNAPARAMITA

03

The Buddha said: Subhuti! Because the eight liberations are undefiled, prajnaparamita is pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the eight liberations are undefiled, and why is prajnaparamita pure because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are undefiled?

Subhuti! Because the eight liberations cannot be apprehended, they are undefiled; because the eight liberations are undefiled, prajnaparamita is pure. Because the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, they are undefiled; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the four foundations of mindfulness are undefiled, prajnaparamita is pure; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the four foundations of mindfulness are undefiled, and why is prajnaparamita pure because the four right efforts through the Noble Eightfold Path are undefiled?

Subhuti! Because the four foundations of mindfulness cannot be apprehended, they are undefiled; because the four foundations of mindfulness are undefiled, prajnaparamita is pure. Because the four right efforts through the Noble Eightfold Path cannot be apprehended, they are undefiled; because the four right efforts through the Noble Eightfold Path are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the liberation gateway of emptiness is undefiled, prajnaparamita is pure; because the liberation gateways of signlessness and wishlessness are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the liberation gateway of emptiness is undefiled, and why is prajnaparamita pure because the liberation gateways of signlessness and wishlessness are undefiled?

Subhuti! Because the liberation gateway of emptiness cannot be apprehended, it is undefiled; because the liberation gateway of emptiness is undefiled, prajnaparamita is pure. Because the liberation gateways of signlessness and wishlessness cannot be apprehended, they are undefiled; because the liberation gateways of signlessness and wishlessness are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten bodhisattva bhumis are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the ten bodhisattva bhumis are undefiled?

Subhuti! Because the ten bodhisattva bhumis cannot be apprehended, they are undefiled; because the ten bodhisattva bhumis are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the five kinds of eyes are undefiled, prajnaparamita is pure; because the six superknowledges are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the five kinds of eyes are undefiled, and why is prajnaparamita pure because the six superknowledges are undefiled?

Subhuti! Because the five kinds of eyes cannot be apprehended, they are undefiled; because the five kinds of eyes are undefiled, prajnaparamita is pure. Because the six superknowledges cannot be apprehended, they are undefiled; because the six superknowledges are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten powers of a Buddha are undefiled, prajnaparamita is pure; because the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the ten powers of a Buddha are undefiled, and why is prajnaparamita pure because the four fearlessnesses through the eighteen unique qualities of a Buddha are undefiled?

Subhuti! Because the ten powers of a Buddha cannot be apprehended, they are undefiled; because the ten powers of a Buddha are undefiled, prajnaparamita is pure. Because the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, they are undefiled; because the four fearlessnesses through the eighteen unique qualities of a Buddha are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the Dharma of non-forgetfulness is undefiled, prajnaparamita is pure; because the nature of constant equanimity is undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the Dharma of non-forgetfulness is undefiled, and why is prajnaparamita pure because the nature of constant equanimity is undefiled?

Subhuti! Because the Dharma of non-forgetfulness cannot be apprehended, it is undefiled; because the Dharma of non-forgetfulness is undefiled, prajnaparamita is pure. Because the nature of constant equanimity cannot be apprehended, it is undefiled; because the nature of constant equanimity is undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the knowledge of all is undefiled, prajnaparamita is pure; because the knowledge of path aspects and the knowledge of all aspects are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the knowledge of all is undefiled, and why is prajnaparamita pure because the knowledge of path aspects and the knowledge of all aspects are undefiled?

Subhuti! Because the knowledge of all cannot be apprehended, it is undefiled; because the knowledge of all is undefiled, prajnaparamita is pure. Because the knowledge of path aspects and the knowledge of all aspects cannot be apprehended, they are undefiled; because the knowledge of path aspects and the knowledge of all aspects are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because all dharani gateways are undefiled, prajnaparamita is pure; because all samadhi gateways are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because all dharani gateways are undefiled, and why is prajnaparamita pure because all samadhi gateways are undefiled?

Subhuti! Because all dharani gateways cannot be apprehended, they are undefiled; because all dharani gateways are undefiled, prajnaparamita is pure. Because all samadhi gateways cannot be apprehended, they are undefiled; because all samadhi gateways are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of stream-entry is undefiled, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship are undefiled, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the fruit of stream-entry is undefiled, and why is prajnaparamita pure because the fruits of once-returning, non-returning, and arhatship are undefiled?

Subhuti, because the fruit of stream-entry cannot be apprehended, it is undefiled; because the fruit of stream-entry is undefiled, prajnaparamita is pure. Because the fruits of once-returning, non-returning, and arhatship cannot be apprehended, they are undefiled; because the fruits of once-returning, non-returning, and arhatship are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the fruit of pratyekabuddhahood is undefiled, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the fruit of pratyekabuddhahood is undefiled?

Subhuti, because the fruit of pratyekabuddhahood cannot be apprehended, it is undefiled; because the fruit of pratyekabuddhahood is undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because all the practices of great bodhisattvas are undefiled, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because all the practices of great bodhisattvas are undefiled?

Subhuti, because all the practices of great bodhisattvas cannot be apprehended, they are undefiled; because all the practices of great bodhisattvas are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the unsurpassed awakening of the Buddhas is undefiled, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the unsurpassed awakening of the Buddhas is undefiled?

Subhuti, because the unsurpassed awakening of the Buddhas cannot be apprehended, it is undefiled; because the unsurpassed awakening of the Buddhas is undefiled, prajnaparamita is pure.

Furthermore, Subhuti, because space is undefiled, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because space is undefiled?

Subhuti, because space cannot be apprehended, it is undefiled; because space is undefiled, prajnaparamita is pure.

Furthermore, Subhuti, because form is merely a provisional designation, prajnaparamita is pure; because feeling, perception, formations, and consciousness are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because form is merely a provisional designation, and why is prajnaparamita pure because feeling, perception, formations, and consciousness are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are form through consciousness merely provisional designations. Because form through consciousness are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye ayatana is merely a provisional designation, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eye ayatana is merely a provisional designation, and why is prajnaparamita pure because the ear, nose, tongue, body, and mind ayatanas are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the eye ayatana through the mind ayatana merely provisional designations. Because the eye ayatana through the mind ayatana are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the form ayatana is merely a provisional designation, prajnaparamita is pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the form ayatana is merely a provisional designation, and why is prajnaparamita pure because the sound, odor, taste, tangible-object, and dharma ayatanas are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the form ayatana through the dharma ayatana merely provisional designations. Because the form ayatana through the dharma ayatana are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye dhatu is merely a provisional designation, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eye dhatu is merely a provisional designation, and why is prajnaparamita pure because the form dhatu through the feelings arising with eye-contact as their condition are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the eye dhatu through the feelings arising with eye-contact as their condition merely provisional designations. Because the eye dhatu through the feelings arising with eye-contact as their condition are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the ear dhatu is merely a provisional designation, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the ear dhatu is merely a provisional designation, and why is prajnaparamita pure because the sound dhatu through the feelings arising with ear-contact as their condition are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the ear dhatu through the feelings arising with ear-contact as their condition merely provisional designations. Because the ear dhatu through the feelings arising with ear-contact as their condition are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the nose dhatu is merely a provisional designation, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the nose dhatu is merely a provisional designation, and why is prajnaparamita pure because the odor dhatu through the feelings arising with nose-contact as their condition are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the nose dhatu through the feelings arising with nose-contact as their condition merely provisional designations. Because the nose dhatu through the feelings arising with nose-contact as their condition are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the tongue dhatu is merely a provisional designation, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are merely provisional designations, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the tongue dhatu is merely a provisional designation, and why is prajnaparamita pure because the taste dhatu through the feelings arising with tongue-contact as their condition are merely provisional designations?

Subhuti, just as the two kinds of echoes and phenomena depend upon space, so too are the tongue dhatu through the feelings arising with tongue-contact as their condition merely provisional designations. Because the tongue dhatu through the feelings arising with tongue-contact as their condition are merely provisional designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the body dhatu is merely a provisional designation, prajnaparamita is pure; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are merely provisional designations, prajnaparamita is pure.

“Blessed One! Why is prajnaparamita pure because the body dhatu is merely a conventional designation, and why is prajnaparamita pure because the tangible-object dhatu, up to and including the feelings arising with bodily contact as condition, are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the body dhatu, up to and including the feelings arising with bodily contact as condition. Because the body dhatu, up to and including the feelings arising with bodily contact as condition, are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the mind dhatu is merely a conventional designation, prajnaparamita is pure; because the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the mind dhatu is merely a conventional designation, and why is prajnaparamita pure because the mental-object dhatu, up to and including the feelings arising with mental contact as condition, are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the mind dhatu, up to and including the feelings arising with mental contact as condition. Because the mind dhatu, up to and including the feelings arising with mental contact as condition, are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the earth dhatu is merely a conventional designation, prajnaparamita is pure; because the water, fire, wind, space, and consciousness dhatus are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the earth dhatu is merely a conventional designation, and why is prajnaparamita pure because the water, fire, wind, space, and consciousness dhatus are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the earth dhatu through the consciousness dhatu. Because the earth dhatu through the consciousness dhatu are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because ignorance is merely a conventional designation, prajnaparamita is pure; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because ignorance is merely a conventional designation, and why is prajnaparamita pure because formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are ignorance, up to and including aging and death, sorrow, lamentation, pain, grief, and distress. Because ignorance, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the perfection of generosity is merely a conventional designation, prajnaparamita is pure; because the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the perfection of generosity is merely a conventional designation, and why is prajnaparamita pure because the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the perfection of generosity through prajnaparamita. Because the perfection of generosity through prajnaparamita are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the emptiness of internal phenomena is merely a conventional designation, prajnaparamita is pure; because the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the emptiness of internal phenomena is merely a conventional designation, and why is prajnaparamita pure because the emptiness of external phenomena, up to and including the emptiness of the nonexistence of self-nature, are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the emptiness of internal phenomena, up to and including the emptiness of the nonexistence of self-nature. Because the emptiness of internal phenomena, up to and including the emptiness of the nonexistence of self-nature, are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because suchness is merely a conventional designation, prajnaparamita is pure; because the dharma dhatu, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature separated from arising, the fixed order of phenomena, the abiding order of phenomena, the limit of reality, the realm of space, and the inconceivable realm are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because suchness is merely a conventional designation, and why is prajnaparamita pure because the dharma dhatu, up to and including the inconceivable realm, are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are suchness, up to and including the inconceivable realm. Because suchness, up to and including the inconceivable realm, are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the Noble Truth of suffering is merely a conventional designation, prajnaparamita is pure; because the Noble Truths of the origin of suffering, its cessation, and the path are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the Noble Truth of suffering is merely a conventional designation, and why is prajnaparamita pure because the Noble Truths of the origin of suffering, its cessation, and the path are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the Noble Truths of suffering, its origin, its cessation, and the path. Because the Noble Truths of suffering, its origin, its cessation, and the path are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the four dhyanas are merely conventional designations, prajnaparamita is pure; because the four immeasurables and the four formless absorptions are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the four dhyanas are merely conventional designations, and why is prajnaparamita pure because the four immeasurables and the four formless absorptions are merely conventional designations?”

“Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are merely conventional designations, so too are the four dhyanas, the four immeasurables, and the four formless absorptions. Because the four dhyanas, the four immeasurables, and the four formless absorptions are merely conventional designations, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the eight liberations are merely conventional designations, prajnaparamita is pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are merely conventional designations, prajnaparamita is pure.”

“Blessed One! Why is prajnaparamita pure because the eight liberations are merely a conventional designation, and why is prajnaparamita pure because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are merely conventional designations?”

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Because the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the four foundations of mindfulness are mere designations, prajnaparamita is pure; because the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the four foundations of mindfulness are mere designations, and because the four right efforts through the Noble Eightfold Path are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the four foundations of mindfulness through the Noble Eightfold Path. Because the four foundations of mindfulness through the Noble Eightfold Path are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the liberation gateway of emptiness is a mere designation, prajnaparamita is pure; because the liberation gateways of signlessness and wishlessness are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the liberation gateway of emptiness is a mere designation, and because the liberation gateways of signlessness and wishlessness are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the liberation gateways of emptiness, signlessness, and wishlessness. Because the liberation gateways of emptiness, signlessness, and wishlessness are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten bodhisattva grounds are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ten bodhisattva grounds are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the ten bodhisattva grounds. Because the ten bodhisattva grounds are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the five kinds of eyes are mere designations, prajnaparamita is pure; because the six superknowledges are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the five kinds of eyes are mere designations, and because the six superknowledges are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the five kinds of eyes and the six superknowledges. Because the five kinds of eyes and the six superknowledges are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten powers of a Buddha are mere designations, prajnaparamita is pure; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ten powers of a Buddha are mere designations, and because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha. Because the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the quality of never losing mindfulness is a mere designation, prajnaparamita is pure; because the nature of perpetual equanimity is a mere designation, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the quality of never losing mindfulness is a mere designation, and because the nature of perpetual equanimity is a mere designation?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the quality of never losing mindfulness and the nature of perpetual equanimity. Because the quality of never losing mindfulness and the nature of perpetual equanimity are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the knowledge of all things is a mere designation, prajnaparamita is pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the knowledge of all things is a mere designation, and because the knowledge of the aspects of the paths and the knowledge of all aspects are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because all dharani gateways are mere designations, prajnaparamita is pure; because all samadhi gateways are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because all dharani gateways are mere designations, and because all samadhi gateways are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are all dharani gateways and all samadhi gateways. Because all dharani gateways and all samadhi gateways are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of stream-entry is a mere designation, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the fruit of stream-entry is a mere designation, and because the fruits of once-returning, non-returning, and arhatship are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are the fruit of stream-entry through the fruit of arhatship. Because the fruit of stream-entry through the fruit of arhatship are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti! Because the attainment of a pratyekabuddha is a mere designation, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the attainment of a pratyekabuddha is a mere designation?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too is the attainment of a pratyekabuddha. Because the attainment of a pratyekabuddha is a mere designation, prajnaparamita is pure.

The Buddha said: Subhuti! Because all the practices of great bodhisattvas are mere designations, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because all the practices of great bodhisattvas are mere designations?

Subhuti! Just as the two kinds of echoes and phenomena dependent upon space are mere designations, so too are all the practices of great bodhisattvas. Because all the practices of great bodhisattvas are mere designations, prajnaparamita is pure.

The Buddha said: Subhuti, because the supreme enlightenment of all Buddhas is merely a conventional designation, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the supreme enlightenment of all Buddhas is merely a conventional designation?

Subhuti, just as the two kinds of echoes and phenomena dependent upon empty space are merely conventional designations, so too is the supreme enlightenment of all Buddhas. Because the supreme enlightenment of all Buddhas is merely a conventional designation, prajnaparamita is pure.

Furthermore, Subhuti, because empty space is merely a conventional designation, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because empty space is merely a conventional designation?

Subhuti, just as the two kinds of echoes and phenomena dependent upon empty space are merely conventional designations, so prajnaparamita is pure.

Furthermore, Subhuti, because form is inexpressible, prajnaparamita is pure; because feeling, perception, formations, and consciousness are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because form is inexpressible, and why is prajnaparamita pure because feeling, perception, formations, and consciousness are inexpressible?

Subhuti, because form is an inexpressible dharma, it cannot be expressed; because feeling, perception, formations, and consciousness are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye ayatana is inexpressible, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eye ayatana is inexpressible, and why is prajnaparamita pure because the ear, nose, tongue, body, and mind ayatanas are inexpressible?

Subhuti, because the eye ayatana is an inexpressible dharma, it cannot be expressed; because the ear, nose, tongue, body, and mind ayatanas are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the form ayatana is inexpressible, prajnaparamita is pure; because the sound, odor, taste, tangible object, and dharma ayatanas are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the form ayatana is inexpressible, and why is prajnaparamita pure because the sound, odor, taste, tangible object, and dharma ayatanas are inexpressible?

Subhuti, because the form ayatana is an inexpressible dharma, it cannot be expressed; because the sound, odor, taste, tangible object, and dharma ayatanas are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye dhatu is inexpressible, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eye dhatu is inexpressible, and why is prajnaparamita pure because the form dhatu through to the feelings arising with eye-contact as their condition are inexpressible?

Subhuti, because the eye dhatu is an inexpressible dharma, it cannot be expressed; because the form dhatu through to the feelings arising with eye-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the ear dhatu is inexpressible, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the ear dhatu is inexpressible, and why is prajnaparamita pure because the sound dhatu through to the feelings arising with ear-contact as their condition are inexpressible?

Subhuti, because the ear dhatu is an inexpressible dharma, it cannot be expressed; because the sound dhatu through to the feelings arising with ear-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the nose dhatu is inexpressible, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the nose dhatu is inexpressible, and why is prajnaparamita pure because the odor dhatu through to the feelings arising with nose-contact as their condition are inexpressible?

Subhuti, because the nose dhatu is an inexpressible dharma, it cannot be expressed; because the odor dhatu through to the feelings arising with nose-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the tongue dhatu is inexpressible, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the tongue dhatu is inexpressible, and why is prajnaparamita pure because the taste dhatu through to the feelings arising with tongue-contact as their condition are inexpressible?

Subhuti, because the tongue dhatu is an inexpressible dharma, it cannot be expressed; because the taste dhatu through to the feelings arising with tongue-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the body dhatu is inexpressible, prajnaparamita is pure; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the body dhatu is inexpressible, and why is prajnaparamita pure because the tangible-object dhatu through to the feelings arising with body-contact as their condition are inexpressible?

Subhuti, because the body dhatu is an inexpressible dharma, it cannot be expressed; because the tangible-object dhatu through to the feelings arising with body-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the mind dhatu is inexpressible, prajnaparamita is pure; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the mind dhatu is inexpressible, and why is prajnaparamita pure because the dharma dhatu through to the feelings arising with mind-contact as their condition are inexpressible?

Subhuti, because the mind dhatu is an inexpressible dharma, it cannot be expressed; because the dharma dhatu through to the feelings arising with mind-contact as their condition are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the earth element is inexpressible, prajnaparamita is pure; because the water, fire, wind, space, and consciousness elements are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the earth element is inexpressible, and why is prajnaparamita pure because the water, fire, wind, space, and consciousness elements are inexpressible?

Subhuti, because the earth element is an inexpressible dharma, it is inexpressible; because the water, fire, wind, space, and consciousness elements are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because ignorance is inexpressible, prajnaparamita is pure; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because ignorance is inexpressible, and why is prajnaparamita pure because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are inexpressible?

Subhuti, because ignorance is an inexpressible dharma, it is inexpressible; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the perfection of generosity is inexpressible, prajnaparamita is pure; because the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the perfection of generosity is inexpressible, and why is prajnaparamita pure because the perfection of pure morality through prajnaparamita are inexpressible?

Subhuti, because the perfection of generosity is an inexpressible dharma, it is inexpressible; because the perfection of pure morality through prajnaparamita are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because inner emptiness is inexpressible, prajnaparamita is pure; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because inner emptiness is inexpressible, and why is prajnaparamita pure because outer emptiness through the emptiness of the self-nature of nonexistence are inexpressible?

Subhuti, because inner emptiness is an inexpressible dharma, it is inexpressible; because outer emptiness through the emptiness of the self-nature of nonexistence are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because suchness is inexpressible, prajnaparamita is pure; because the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because suchness is inexpressible, and why is prajnaparamita pure because the dharma-dhatu through the inconceivable realm are inexpressible?

Subhuti, because suchness is an inexpressible dharma, it is inexpressible; because the dharma-dhatu through the inconceivable realm are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the Noble Truth of suffering is inexpressible, prajnaparamita is pure; because the Noble Truths of the origin of suffering, cessation, and the path are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the Noble Truth of suffering is inexpressible, and why is prajnaparamita pure because the Noble Truths of the origin of suffering, cessation, and the path are inexpressible?

Subhuti, because the Noble Truth of suffering is an inexpressible dharma, it is inexpressible; because the Noble Truths of the origin of suffering, cessation, and the path are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the four dhyanas are inexpressible, prajnaparamita is pure; because the four immeasurables and the four formless concentrations are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the four dhyanas are inexpressible, and why is prajnaparamita pure because the four immeasurables and the four formless concentrations are inexpressible?

Subhuti, because the four dhyanas are inexpressible dharmas, they are inexpressible; because the four immeasurables and the four formless concentrations are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the eight liberations are inexpressible, prajnaparamita is pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eight liberations are inexpressible, and why is prajnaparamita pure because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are inexpressible?

Subhuti, because the eight liberations are inexpressible dharmas, they are inexpressible; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the four foundations of mindfulness are inexpressible, prajnaparamita is pure; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the four foundations of mindfulness are inexpressible, and why is prajnaparamita pure because the four right efforts through the eightfold noble path are inexpressible?

Subhuti, because the four foundations of mindfulness are inexpressible dharmas, they are inexpressible; because the four right efforts through the eightfold noble path are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the gateway to liberation through emptiness is inexpressible, prajnaparamita is pure; because the gateways to liberation through signlessness and wishlessness are inexpressible, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the gateway to liberation through emptiness is inexpressible, and why is prajnaparamita pure because the gateways to liberation through signlessness and wishlessness are inexpressible?

Subhuti! Because the liberation gateway of emptiness is an inexpressible dharma, it cannot be expressed; because the liberation gateways of signlessness and wishlessness are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten bodhisattva bhumis cannot be expressed, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ten bodhisattva bhumis cannot be expressed?

Subhuti! Because the ten bodhisattva bhumis are inexpressible dharmas, they cannot be expressed. Therefore, prajnaparamita is pure.

Fascicle 294

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