大般若波羅蜜多經

XXXVII. CHAPTER ON THE CHARACTERISTICS OF PRAJNAPARAMITA

04

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

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

Subhuti! Because the five eyes are inexpressible dharmas, they are inexpressible; because the six superknowledges are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

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

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

Subhuti! Because the ten powers of a Buddha are inexpressible dharmas, they are inexpressible; because the four fearlessnesses through to the eighteen unique qualities of a Buddha are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

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

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

Subhuti! Because the Dharma of non-forgetfulness is an inexpressible dharma, it is inexpressible; because the nature of perpetual equanimity is an inexpressible dharma, it is inexpressible. Therefore, prajnaparamita is pure.

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

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

Subhuti! Because all-knowledge is an inexpressible dharma, it is inexpressible; because knowledge of the aspects of the path and knowledge of all aspects are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

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

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

Subhuti! Because all dharani gateways are inexpressible dharmas, they are inexpressible; because all samadhi gateways are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

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

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

Subhuti! Because the fruit of stream-entry is an inexpressible dharma, it is inexpressible; because the fruits of once-returning, non-returning, and arhatship are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of a pratyekabuddha is inexpressible, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the fruit of a pratyekabuddha is inexpressible?

Subhuti! Because the fruit of a pratyekabuddha is an inexpressible dharma, it is inexpressible. Therefore, prajnaparamita is pure.

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

Blessed One! Why is prajnaparamita pure because all the practices of great bodhisattvas are inexpressible?

Subhuti! Because all the practices of great bodhisattvas are inexpressible dharmas, they are inexpressible. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the supreme enlightenment of all Buddhas is inexpressible, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the supreme enlightenment of all Buddhas is inexpressible?

Subhuti! Because the supreme enlightenment of all Buddhas is an inexpressible dharma, it is inexpressible. Therefore, prajnaparamita is pure.

Furthermore, Subhuti! Because space is inexpressible, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because space is inexpressible?

Subhuti! Because space is an inexpressible dharma, it is inexpressible. Therefore, prajnaparamita is pure.

Furthermore, Subhuti! Because form is unobtainable, prajnaparamita is pure; because feeling, perception, volitional formations, and consciousness are unobtainable, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because form is unobtainable, and why is prajnaparamita pure because feeling, perception, volitional formations, and consciousness are unobtainable?

Subhuti! Because form is an unobtainable dharma, it is unobtainable; because feeling, perception, volitional formations, and consciousness are unobtainable dharmas, they are unobtainable. Therefore, prajnaparamita is pure.

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

Blessed One! Why is prajnaparamita pure because the eye ayatana is unobtainable, and why is prajnaparamita pure because the ear, nose, tongue, body, and mind ayatanas are unobtainable?

Subhuti! Because the eye ayatana is an unobtainable dharma, it is unobtainable; because the ear, nose, tongue, body, and mind ayatanas are unobtainable dharmas, they are unobtainable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the form ayatana is unobtainable, prajnaparamita is pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are unobtainable, prajnaparamita is pure.

Blessed One! Why is prajnaparamita pure because the form ayatana is unobtainable, and why is prajnaparamita pure because the sound, odor, taste, tangible-object, and mental-object ayatanas are unobtainable?

Subhuti! Because the form ayatana is a dharma that cannot be apprehended, it is unapprehendable; because the sound, odor, taste, tangible-object, and mental-object ayatanas are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the eye dhatu cannot be apprehended, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the eye dhatu cannot be apprehended, and why is prajnaparamita pure because the form dhatu through to the feelings arising with eye-contact as condition cannot be apprehended?

Subhuti! Because the eye dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the form dhatu through to the feelings arising with eye-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ear dhatu cannot be apprehended, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ear dhatu cannot be apprehended, and why is prajnaparamita pure because the sound dhatu through to the feelings arising with ear-contact as condition cannot be apprehended?

Subhuti! Because the ear dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the sound dhatu through to the feelings arising with ear-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the nose dhatu cannot be apprehended, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the nose dhatu cannot be apprehended, and why is prajnaparamita pure because the odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended?

Subhuti! Because the nose dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the odor dhatu through to the feelings arising with nose-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the tongue dhatu cannot be apprehended, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the tongue dhatu cannot be apprehended, and why is prajnaparamita pure because the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended?

Subhuti! Because the tongue dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the taste dhatu through to the feelings arising with tongue-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the body dhatu cannot be apprehended, prajnaparamita is pure; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the body dhatu cannot be apprehended, and why is prajnaparamita pure because the tangible-object dhatu through to the feelings arising with body-contact as condition cannot be apprehended?

Subhuti! Because the body dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the tangible-object dhatu through to the feelings arising with body-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the mind dhatu cannot be apprehended, prajnaparamita is pure; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the mind dhatu cannot be apprehended, and why is prajnaparamita pure because the mental-object dhatu through to the feelings arising with mind-contact as condition cannot be apprehended?

Subhuti! Because the mind dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the mental-object dhatu through to the feelings arising with mind-contact as condition are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the earth dhatu cannot be apprehended, prajnaparamita is pure; because the water, fire, wind, space, and consciousness dhatus cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the earth dhatu cannot be apprehended, and why is prajnaparamita pure because the water, fire, wind, space, and consciousness dhatus cannot be apprehended?

Subhuti! Because the earth dhatu is a dharma that cannot be apprehended, it is unapprehendable; because the water, fire, wind, space, and consciousness dhatus are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because ignorance cannot be apprehended, prajnaparamita is pure; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because ignorance cannot be apprehended, and why is prajnaparamita pure because volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended?

Subhuti! Because ignorance is a dharma that cannot be apprehended, it is unapprehendable; because volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the perfection of generosity cannot be apprehended, prajnaparamita is pure; because the perfections of pure moral discipline, patience, vigor, meditative concentration, and prajnaparamita cannot be apprehended, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the perfection of generosity cannot be apprehended, and why is prajnaparamita pure because the perfection of pure moral discipline through to prajnaparamita cannot be apprehended?

Subhuti! Because the perfection of generosity is a dharma that cannot be apprehended, it is unapprehendable; because the perfection of pure moral discipline through to prajnaparamita are dharmas that cannot be apprehended, they are unapprehendable. Therefore, prajnaparamita is pure.

The Buddha said: “Subhuti! Because internal emptiness is unattainable, prajnaparamita is pure; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, and emptiness of the self-nature of nonexistence are unattainable, prajnaparamita is pure.”

“World-Honored One! Why is prajnaparamita pure because internal emptiness is unattainable, and why is prajnaparamita pure because external emptiness through the emptiness of the self-nature of nonexistence are unattainable?”

“Subhuti! Because internal emptiness is an unattainable dharma, it is unattainable; because external emptiness through the emptiness of the self-nature of nonexistence are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti! Because suchness is unattainable, prajnaparamita is pure; because the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are unattainable, prajnaparamita is pure.”

“World-Honored One! Why is prajnaparamita pure because suchness is unattainable, and why is prajnaparamita pure because the dharmadhatu through the inconceivable realm are unattainable?”

“Subhuti! Because suchness is an unattainable dharma, it is unattainable; because the dharmadhatu through the inconceivable realm are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti! Because the Noble Truth of suffering is unattainable, prajnaparamita is pure; because the Noble Truths of the origin, cessation, and path are unattainable, prajnaparamita is pure.”

“World-Honored One! Why is prajnaparamita pure because the Noble Truth of suffering is unattainable, and why is prajnaparamita pure because the Noble Truths of the origin, cessation, and path are unattainable?”

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

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

“World-Honored One! Why is prajnaparamita pure because the four dhyanas are unattainable, and why is prajnaparamita pure because the four immeasurables and the four formless absorptions are unattainable?”

“Subhuti! Because the four dhyanas are unattainable dharmas, they are unattainable; because the four immeasurables and the four formless absorptions are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

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

“World-Honored One! Why is prajnaparamita pure because the eight liberations are unattainable, and why is prajnaparamita pure because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unattainable?”

“Subhuti! Because the eight liberations are unattainable dharmas, they are unattainable; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

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

“World-Honored One! Why is prajnaparamita pure because the four foundations of mindfulness are unattainable, and why is prajnaparamita pure because the four right efforts through the eightfold Noble Path are unattainable?”

“Subhuti! Because the four foundations of mindfulness are unattainable dharmas, they are unattainable; because the four right efforts through the eightfold Noble Path are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti! Because the gateway to liberation through emptiness is unattainable, prajnaparamita is pure; because the gateways to liberation through signlessness and wishlessness are unattainable, prajnaparamita is pure.”

“World-Honored One! Why is prajnaparamita pure because the gateway to liberation through emptiness is unattainable, and why is prajnaparamita pure because the gateways to liberation through signlessness and wishlessness are unattainable?”

“Subhuti! Because the gateway to liberation through emptiness is an unattainable dharma, it is unattainable; because the gateways to liberation through signlessness and wishlessness are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti! Because the ten bodhisattva grounds are unattainable, prajnaparamita is pure.”

“World-Honored One! Why is prajnaparamita pure because the ten bodhisattva grounds are unattainable?”

“Subhuti! Because the ten bodhisattva grounds are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

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

“World-Honored One! Why is prajnaparamita pure because the five kinds of eyes are unattainable, and why is prajnaparamita pure because the six superknowledges are unattainable?”

“Subhuti! Because the five kinds of eyes are unattainable dharmas, they are unattainable; because the six superknowledges are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

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

“World-Honored One! Why is prajnaparamita pure because the ten powers of a Buddha are unattainable, and why is prajnaparamita pure because the four fearlessnesses through the eighteen unique qualities of a Buddha are unattainable?”

“Subhuti! Because the ten powers of a Buddha are unattainable dharmas, they are unattainable; because the four fearlessnesses through the eighteen unique qualities of a Buddha are unattainable dharmas, they are unattainable. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the Dharma of non-forgetfulness cannot be apprehended, prajnaparamita is pure; because the nature of constant equanimity cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because the Dharma of non-forgetfulness cannot be apprehended, prajnaparamita is pure, and because the nature of constant equanimity cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because the Dharma of non-forgetfulness is an unapprehensible dharma, it cannot be apprehended; because the nature of constant equanimity is an unapprehensible dharma, it cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the knowledge of all things cannot be apprehended, prajnaparamita is pure; because knowledge of the aspects of the path and knowledge of all aspects cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because the knowledge of all things cannot be apprehended, prajnaparamita is pure, and because knowledge of the aspects of the path and knowledge of all aspects cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because the knowledge of all things is an unapprehensible dharma, it cannot be apprehended; because knowledge of the aspects of the path and knowledge of all aspects are unapprehensible dharmas, they cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because all dharani gateways cannot be apprehended, prajnaparamita is pure; because all samadhi gateways cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because all dharani gateways cannot be apprehended, prajnaparamita is pure, and because all samadhi gateways cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because all dharani gateways are unapprehensible dharmas, they cannot be apprehended; because all samadhi gateways are unapprehensible dharmas, they cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the fruit of stream-entry cannot be apprehended, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because the fruit of stream-entry cannot be apprehended, prajnaparamita is pure, and because the fruits of once-returning, non-returning, and arhatship cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because the fruit of stream-entry is an unapprehensible dharma, it cannot be apprehended; because the fruits of once-returning, non-returning, and arhatship are unapprehensible dharmas, they cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the attainment of a pratyekabuddha cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because the attainment of a pratyekabuddha cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because the attainment of a pratyekabuddha is an unapprehensible dharma, it cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because all the practices of great bodhisattvas cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because all the practices of great bodhisattvas cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because all the practices of great bodhisattvas are unapprehensible dharmas, they cannot be apprehended. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the supreme enlightenment of the Buddhas cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because the supreme enlightenment of the Buddhas cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because the supreme enlightenment of the Buddhas is an unapprehensible dharma, it cannot be apprehended. Therefore, prajnaparamita is pure.”

“Furthermore, Subhuti, because space cannot be apprehended, prajnaparamita is pure.”

“Blessed One, why is it that, because space cannot be apprehended, prajnaparamita is pure?”

“Subhuti, because space is an unapprehensible dharma, it cannot be apprehended. Therefore, prajnaparamita is pure.”

“Furthermore, Subhuti, because form neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because feeling, perception, volitional formations, and consciousness neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure.”

“Blessed One, why is it that, because form neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure, and because feeling, perception, volitional formations, and consciousness neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure?”

“Subhuti, because form is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because feeling, perception, volitional formations, and consciousness are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the eye ayatana neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure.”

“Blessed One, why is it that, because the eye ayatana neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure, and because the ear, nose, tongue, body, and mind ayatanas neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure?”

“Subhuti, because the eye ayatana is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because the ear, nose, tongue, body, and mind ayatanas are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the form ayatana neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because the sound, odor, taste, tangible-object, and dharma ayatanas neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure.”

“Blessed One, why is it that, because the form ayatana neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure, and because the sound, odor, taste, tangible-object, and dharma ayatanas neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure?”

“Subhuti, because the form ayatana is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because the sound, odor, taste, tangible-object, and dharma ayatanas are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.”

The Buddha said: “Subhuti, because the eye dhatu neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure.”

“Blessed One, why is it that, because the eye dhatu neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure, and because the form dhatu through to the feelings that arise conditioned by eye-contact neither arise nor cease and are neither defiled nor purified, prajnaparamita is pure?”

Subhuti! Because the eye dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the form dhatu, up to and including the feelings arising with eye-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ear dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ear dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the sound dhatu, up to and including the feelings arising with ear-contact as condition, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the ear dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the sound dhatu, up to and including the feelings arising with ear-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the nose dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the nose dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the odor dhatu, up to and including the feelings arising with nose-contact as condition, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the nose dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the odor dhatu, up to and including the feelings arising with nose-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the tongue dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the tongue dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the taste dhatu, up to and including the feelings arising with tongue-contact as condition, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the tongue dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the taste dhatu, up to and including the feelings arising with tongue-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the body dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the body dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the tangible-object dhatu, up to and including the feelings arising with body-contact as condition, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the body dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the tangible-object dhatu, up to and including the feelings arising with body-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the mind dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the mind dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the mental-object dhatu, up to and including the feelings arising with mind-contact as condition, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the mind dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the mental-object dhatu, up to and including the feelings arising with mind-contact as condition, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the earth dhatu neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the water, fire, wind, space, and consciousness dhatus neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the earth dhatu neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the water, fire, wind, space, and consciousness dhatus neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the earth dhatu is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the water, fire, wind, space, and consciousness dhatus are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because ignorance neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because ignorance neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and despair, neither arise nor cease, are neither defiled nor purified?

Subhuti! Because ignorance is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and despair, are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the perfection of generosity neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the perfections of ethical discipline, patient endurance, vigor, meditation, and prajnaparamita neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the perfection of generosity neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the perfections of ethical discipline, up to and including prajnaparamita, neither arise nor cease, are neither defiled nor purified?

Subhuti, because the perfection of generosity is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the perfection of ethical discipline through the perfection of wisdom are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because inner emptiness neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature neither arise nor cease, are neither defiled nor purified,

prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because inner emptiness neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because outer emptiness through the emptiness of the nonexistence of self-nature neither arise nor cease, are neither defiled nor purified?

Subhuti, because inner emptiness is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because outer emptiness through the emptiness of the nonexistence of self-nature are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because suchness neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because suchness neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the dharmadhatu through the inconceivable realm neither arise nor cease, are neither defiled nor purified?

Subhuti, because suchness is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the dharmadhatu through the inconceivable realm are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the Noble Truth of suffering neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the Noble Truths of the origin of suffering, its cessation, and the path neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the Noble Truth of suffering neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the Noble Truths of the origin of suffering, its cessation, and the path neither arise nor cease, are neither defiled nor purified?

Subhuti, because the Noble Truth of suffering is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the Noble Truths of the origin of suffering, its cessation, and the path are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the four meditative absorptions neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because the four immeasurables and the four formless concentrations neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the four meditative absorptions neither arise nor cease, are neither defiled nor purified, and why is prajnaparamita pure because the four immeasurables and the four formless concentrations neither arise nor cease, are neither defiled nor purified?

Subhuti, because the four meditative absorptions are ultimately empty, they neither arise nor cease, are neither defiled nor purified; because the four immeasurables and the four formless concentrations are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the eight liberations neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the eight liberations neither arise nor cease, are neither defiled nor purified, and why is prajnaparamita pure because the eight spheres of mastery, the nine successive concentrations, and the ten totalities neither arise nor cease, are neither defiled nor purified?

Subhuti, because the eight liberations are ultimately empty, they neither arise nor cease, are neither defiled nor purified; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the four foundations of mindfulness neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the four foundations of mindfulness neither arise nor cease, are neither defiled nor purified, and why is prajnaparamita pure because the four right efforts through the eightfold noble path neither arise nor cease, are neither defiled nor purified?

Subhuti, because the four foundations of mindfulness are ultimately empty, they neither arise nor cease, are neither defiled nor purified; because the four right efforts through the eightfold noble path are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the gateway to liberation through emptiness neither arises nor ceases, is neither defiled nor purified, prajnaparamita is pure; because the gateways to liberation through signlessness and wishlessness neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the gateway to liberation through emptiness neither arises nor ceases, is neither defiled nor purified, and why is prajnaparamita pure because the gateways to liberation through signlessness and wishlessness neither arise nor cease, are neither defiled nor purified?

Subhuti, because the gateway to liberation through emptiness is ultimately empty, it neither arises nor ceases, is neither defiled nor purified; because the gateways to liberation through signlessness and wishlessness are ultimately empty, they neither arise nor cease, are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti, because the ten bodhisattva grounds neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One, why is prajnaparamita pure because the ten bodhisattva grounds neither arise nor cease, are neither defiled nor purified?

Subhuti! Because the ten bodhisattva bhumis are ultimately empty, they neither arise nor cease, are neither defiled nor purified; therefore, prajnaparamita is pure.

Fascicle 295

END