大般若波羅蜜多經

XXXVII. CHAPTER ON THE CHARACTERISTICS OF PRAJNAPARAMITA

05

The Buddha said: Subhuti! Because the five kinds of eyes neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because the six superknowledges neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the five kinds of eyes neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; and because the six superknowledges neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the five kinds of eyes are ultimately empty, they neither arise nor cease and are neither defiled nor purified; because the six superknowledges are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten powers of a Buddha neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the ten powers of a Buddha neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; and because the four fearlessnesses through the eighteen unique qualities of a Buddha neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the ten powers of a Buddha are ultimately empty, they neither arise nor cease and are neither defiled nor purified; because the four fearlessnesses through the eighteen unique qualities of a Buddha are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the Dharma of non-forgetfulness neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because the nature of constant equanimity neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the Dharma of non-forgetfulness neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; and because the nature of constant equanimity neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the Dharma of non-forgetfulness is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because the nature of constant equanimity is ultimately empty, it neither arises nor ceases and is neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because knowledge of all things neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because knowledge of the aspects of the paths and knowledge of all aspects neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because knowledge of all things neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; and because knowledge of the aspects of the paths and knowledge of all aspects neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because knowledge of all things is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because knowledge of the aspects of the paths and knowledge of all aspects are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because all dharani gateways neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; because all samadhi gateways neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because all dharani gateways neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure; and because all samadhi gateways neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because all dharani gateways are ultimately empty, they neither arise nor cease and are neither defiled nor purified; because all samadhi gateways are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of stream-entry neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the fruit of stream-entry neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure; and because the fruits of once-returning, non-returning, and arhatship neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the fruit of stream-entry is ultimately empty, it neither arises nor ceases and is neither defiled nor purified; because the fruits of once-returning, non-returning, and arhatship are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of a pratyekabuddha neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the fruit of a pratyekabuddha neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the fruit of a pratyekabuddha is ultimately empty, it neither arises nor ceases and is neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because all the practices of great bodhisattvas neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because all the practices of great bodhisattvas neither arise nor cease, are neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because all the practices of great bodhisattvas are ultimately empty, they neither arise nor cease and are neither defiled nor purified. Therefore, prajnaparamita is pure.

The Buddha said: Subhuti! Because the supreme enlightenment of the Buddhas neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because the supreme enlightenment of the Buddhas neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because the supreme enlightenment of the Buddhas is ultimately empty, it neither arises nor ceases and is neither defiled nor purified. Therefore, prajnaparamita is pure.

Furthermore, Subhuti! Because space neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure.

World-Honored One! Why is it that, because space neither arises nor ceases and is neither defiled nor purified, prajnaparamita is pure?

Subhuti! Because space is ultimately empty, it neither arises nor ceases and is neither defiled nor purified. Therefore, prajnaparamita is pure.

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! If any good man or good woman accepts and upholds this prajnaparamita, reads and recites it, reflects upon it in accordance with reason, and expounds it to others, that good man or good woman will have no ailments in the six faculties, will be sound in all four limbs, will suffer no bodily debility, and will not die prematurely. They will always be respectfully surrounded, accompanied, and protected by immeasurable hundreds of thousands of heavenly beings.

On the eighth, fourteenth, and fifteenth days of each month, when that good man or good woman reads, recites, proclaims, and expounds this prajnaparamita, the assemblies of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, the Heaven of the Brahma Assembly, the Heaven of Brahma’s Ministers, the Heaven of Brahma’s Retinue, the Great Brahma Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Radiance and Purity, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of Vastness, the Heaven of Lesser Vastness,

the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanishtha Heaven will all gather at the place of this Dharma teacher to hear and accept this prajnaparamita.

Because that good man or good woman reads, recites, proclaims, and expounds the profound prajnaparamita amid that immeasurable assembly, they will acquire immeasurable, innumerable, boundless, inconceivable, and unfathomable supreme merit.”

The Buddha said, “Subhuti! So it is! So it is!

It is just as you have said. If any good man or good woman accepts and upholds this prajnaparamita, reads and recites it, reflects upon it in accordance with reason, and expounds it to others, that good man or good woman will have no ailments in the six faculties, will be sound in all four limbs, will suffer no bodily debility, and will not die prematurely. They will always be respectfully surrounded, accompanied, and protected by immeasurable hundreds of thousands of heavenly beings.

On the eighth, fourteenth, and fifteenth days of each month, when that good man or good woman reads, recites, proclaims, and expounds this prajnaparamita, the assemblies of the Heaven of the Four Great Kings through the Akanishtha Heaven will all gather at the place of this Dharma teacher to hear and accept this prajnaparamita. Because that good man or good woman reads, recites, proclaims, and expounds the profound prajnaparamita amid that immeasurable assembly, they will acquire immeasurable, innumerable, boundless, inconceivable, and unfathomable supreme merit.

Why is this? Subhuti, this prajnaparamita is a great treasury. Because this prajnaparamita is a great treasury, it can deliver immeasurable and boundless sentient beings from the great suffering and destitution of the hells, the animal realm, the realm of ghosts, the human realm, and the heavenly realms.

It can bestow upon immeasurable and boundless sentient beings the prosperity and happiness of a great kshatriya family, a great brahmin family, a great householder family, or a great lay family. It can bestow upon immeasurable and boundless sentient beings the prosperity and happiness of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations.

It can bestow upon immeasurable and boundless sentient beings the prosperity and bliss of the Heaven of the Brahma Assembly, the Heaven of Brahma’s Ministers, the Heaven of Brahma’s Retinue, the Great Brahma Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Radiance and Purity, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of Vastness, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanishtha Heaven.

It can bestow upon immeasurable and boundless sentient beings the prosperity and happiness of the Heaven of the Sphere of Infinite Space, the Heaven of the Sphere of Infinite Consciousness, the Heaven of the Sphere of Nothingness, and the Heaven of the Sphere of Neither Perception nor Non-perception. It can bestow upon immeasurable and boundless sentient beings the prosperity and happiness of the fruits of stream-entry, once-returning, non-returning, arhatship, and the realization of a pratyekabuddha.

It can bestow upon immeasurable and boundless sentient beings the prosperity and happiness of unsurpassed awakening. Why is this? Because within that great treasury of prajnaparamita, the ten wholesome courses of karma, the four dhyanas, the four immeasurables, and the four formless concentrations are extensively taught and revealed; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the three gates of liberation, the eight liberations, the eight spheres of mastery, the nine successive attainments, the ten totality spheres, the Four Noble Truths, and the precious Buddha, Dharma, and Sangha are extensively taught and revealed;

the paramitas of generosity, pure morality, patient acceptance, diligence, dhyana, prajna, skillful means, aspiration, power, and wisdom, the ten bodhisattva grounds, all the practices of great bodhisattvas, the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable,

the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; suchness, the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of empty space, and the inconceivable realm are extensively taught and revealed; the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, 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 extensively taught and revealed;

as are the Dharma of never losing mindfulness, the nature of constant equanimity, the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, all dharani gateways, and all samadhi gateways.

When innumerable sentient beings train accordingly in these immeasurable, great, precious dharmas, they will be born into great kshatriya families, great brahmin families, great householder families, or great lay families. When innumerable sentient beings train accordingly, they will be born in the Heaven of the Four Great Kings through the Heaven of Mastery over Others’ Creations. When innumerable sentient beings train accordingly, they will be born in the Heaven of the Brahma Assembly through the Akanishtha Heaven.

When innumerable sentient beings train accordingly, they will be born in the Heaven of the Sphere of Infinite Space through the Heaven of the Sphere of Neither Perception nor Non-perception. When innumerable sentient beings train accordingly, they will attain the fruits of stream-entry, once-returning, non-returning, and arhatship. When innumerable sentient beings train accordingly, they will attain the realization of a pratyekabuddha.

When innumerable sentient beings train accordingly, they will enter the bodhisattva’s certainty of freedom from arising. When innumerable sentient beings train accordingly, they will realize unsurpassed awakening. Subhuti, for this reason, that prajnaparamita is called the great treasury.

“Subhuti, within such a great treasury of prajnaparamita, it is not taught that even the slightest dharma undergoes arising or cessation, defilement or purification, acceptance or rejection. Why is this? Because there is not even the slightest dharma that can arise or cease, be defiled or purified, or be accepted or rejected.

“Subhuti, within such a great treasury of prajnaparamita, it is not taught that any dharma is wholesome or unwholesome, mundane or supramundane, with outflows or without outflows, blameworthy or blameless, defiled or pure, conditioned or unconditioned.

“Subhuti, for this reason, that prajnaparamita is called the great treasury of unattainable dharmas.”

Subhuti, in such a great treasury of prajnaparamita, not even the slightest dharma is said to be capable of defilement. Why? Because there is not even the slightest dharma that can be defiled.

Subhuti, for this reason, this prajnaparamita is called the great, undefiled treasury of Dharma.

Subhuti, when a great bodhisattva practices prajnaparamita without giving rise to perceptions, discrimination, apprehension, or such reasoning as: “I am practicing prajnaparamita; I am cultivating prajnaparamita,” that great bodhisattva is able to practice prajnaparamita in accordance with reality. The bodhisattva is also able to draw near to, reverently bow before, and serve the Buddhas; to journey from one Buddha-land to another, making offerings to, honoring, venerating, and praising the Buddhas, the Blessed Ones; to travel throughout all Buddha-lands, mature sentient beings, purify and adorn Buddha-lands, cultivate all the practices of a great bodhisattva, and swiftly realize the supreme state of awakening.

Subhuti, such prajnaparamita neither accords with nor opposes any dharma; it neither leads nor rejects, neither grasps nor relinquishes, neither arises nor ceases, is neither defiled nor purified, neither permanent nor annihilated, neither one nor different, neither comes nor goes, neither enters nor departs, neither increases nor diminishes.

Subhuti, such prajnaparamita is neither past, future, nor present.

Subhuti, such prajnaparamita neither transcends the desire realm nor abides in the desire realm; neither transcends the form realm nor abides in the form realm; neither transcends the formless realm nor abides in the formless realm.

Subhuti, such prajnaparamita neither conjoins with nor abandons the perfection of generosity; it neither conjoins with nor abandons the perfections of pure morality, patience, vigor, meditative concentration, prajna, skillful means, aspiration, power, and wisdom.

Subhuti, such prajnaparamita neither conjoins with nor abandons the emptiness of the internal; it neither conjoins with nor abandons the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Subhuti, such prajnaparamita neither conjoins with nor abandons suchness; it neither conjoins with nor abandons the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

Subhuti, such prajnaparamita neither conjoins with nor abandons the Noble Truth of suffering; it neither conjoins with nor abandons the Noble Truths of the origin of suffering, cessation, and the path.

Subhuti, such prajnaparamita neither conjoins with nor abandons the four meditative concentrations; it neither conjoins with nor abandons the four immeasurables and the four formless absorptions.

Subhuti, such prajnaparamita neither conjoins with nor abandons the eight liberations; it neither conjoins with nor abandons the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Subhuti, such prajnaparamita neither conjoins with nor abandons the four foundations of mindfulness; it neither conjoins with nor abandons 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.

Subhuti, such prajnaparamita neither conjoins with nor abandons the liberation gateway of emptiness; it neither conjoins with nor abandons the liberation gateways of signlessness and wishlessness.

Subhuti, such prajnaparamita neither conjoins with nor abandons the ten bodhisattva grounds.

Subhuti, such prajnaparamita neither conjoins with nor abandons the five kinds of eyes; it neither conjoins with nor abandons the six superknowledges.

Subhuti, such prajnaparamita neither conjoins with nor abandons the ten powers of a Buddha; it neither conjoins with nor abandons 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.

Subhuti, such prajnaparamita neither conjoins with nor abandons the quality of never forgetting; it neither conjoins with nor abandons the nature of perpetual equanimity.

Subhuti, such prajnaparamita neither conjoins with nor abandons the wisdom of all things; it neither conjoins with nor abandons the wisdom of the aspects of the path and the wisdom of all aspects.

Subhuti, such prajnaparamita neither conjoins with nor abandons any dharani gateway; it neither conjoins with nor abandons any samadhi gateway.

Subhuti, such prajnaparamita neither conjoins with nor abandons the fruit of stream-entry; it neither conjoins with nor abandons the fruits of once-returning, non-returning, and arhatship.

Subhuti, such prajnaparamita neither conjoins with nor abandons the state of a pratyekabuddha.

Subhuti, such prajnaparamita neither conjoins with nor abandons any practice of a great bodhisattva.

Subhuti, such prajnaparamita neither conjoins with nor abandons the supreme awakening of the Buddhas.

Subhuti, such prajnaparamita does not conjoin with the dharmas of the sravakas and does not abandon the dharmas of ordinary beings; it does not conjoin with the dharmas of the pratyekabuddhas and does not abandon the dharmas of the sravakas; it does not conjoin with the dharmas of the Buddhas and does not abandon the dharmas of the pratyekabuddhas; it does not conjoin with unconditioned dharmas and does not abandon conditioned dharmas.

Why? Subhuti, whether a Buddha appears in the world or does not appear in the world, these dharmas remain forever constant and unchanging. All Tathagatas, the Perfectly Awakened Ones, directly contemplate the nature of dharmas, the dharma-dhatu, the certainty of dharmas, and the abiding of dharmas.

Having directly contemplated them for themselves, the Perfectly Awakened Ones proclaim, reveal, and clearly distinguish them for sentient beings, enabling them also to awaken and enter therein, free from false, discriminative, and inverted conceptions.

At that time, immeasurable hundreds of thousands of heavenly beings in the sky rejoiced and leapt with delight. They scattered upon the Buddha the blue lotuses, pink lotuses, red lotuses, and white lotuses found in the heavens, together with wondrous fragrances and various kinds of powdered incense. Rejoicing together, they proclaimed in unison: “Today, on Jambudvipa, we behold the Buddha turning the wondrous Dharma wheel for the second time.” Among them were immeasurable hundreds of thousands of heavenly beings who, upon hearing the teaching of prajnaparamita, simultaneously attained the patient acceptance of the non-arising of dharmas.

Then the Buddha said to the Venerable Subhuti:

“Such a Dharma wheel is neither turned for the first time nor turned for the second time. Why? Subhuti, such prajnaparamita appears in the world in relation to all dharmas neither through turning nor through returning. Why? Because they are empty of a self-nature of their own.”

The Venerable Subhuti said to the Buddha: “Blessed One, because which dharmas are empty of a self-nature of their own does such prajnaparamita appear in the world in relation to all dharmas neither through turning nor through returning?”

The Buddha said: “Subhuti, it is because prajnaparamita and the nature of prajnaparamita are empty; because the perfections of meditative concentration, vigor, patience, pure morality, and generosity, and the nature of the perfections from meditative concentration through generosity, are empty.”

Subhuti! The emptiness of the internal and the nature of the emptiness of the internal are empty; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence—and the nature of the emptiness of the external through the emptiness of the self-nature of nonexistence—are empty.

Subhuti! Suchness and the nature of suchness are empty; the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm—and the nature of the Dharma realm through the inconceivable realm—are empty.

Subhuti! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty; the Noble Truths of the origin, cessation, and path, and the nature of the Noble Truths of the origin, cessation, and path, are empty.

Subhuti! The four dhyanas and the nature of the four dhyanas are empty; the four immeasurables and the four formless concentrations, and the nature of the four immeasurables and the four formless concentrations, are empty.

Subhuti! The eight liberations and the nature of the eight liberations are empty; the eight spheres of mastery, the nine successive concentrations, and the ten totalities, and the nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, are empty.

Subhuti! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—and the nature of the four right efforts through the Noble Eightfold Path—are empty.

Subhuti! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness, and the nature of the liberation gateways of signlessness and wishlessness, are empty.

Subhuti! The ten grounds and the nature of the bodhisattvas’ ten grounds are empty.

Subhuti! The five kinds of eyes and the nature of the five kinds of eyes are empty; the six superknowledges and the nature of the six superknowledges are empty.

Subhuti! The Buddha’s ten powers and the nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha—and the nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha—are empty.

Subhuti! The quality of never losing mindfulness and the nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the nature of the nature of constant equanimity are empty.

Subhuti! The knowledge of all things and the nature of the knowledge of all things are empty; the knowledge of the aspects of the paths and the knowledge of all aspects, and the nature of the knowledge of the aspects of the paths and the knowledge of all aspects, are empty.

Subhuti! All dharani gateways and the nature of all dharani gateways are empty; all samadhi gateways and the nature of all samadhi gateways are empty.

Subhuti! The fruit of stream-entry and the nature of the fruit of stream-entry are empty; the fruits of once-returning, non-returning, and arhatship, and the nature of the fruits of once-returning, non-returning, and arhatship, are empty.

Subhuti! The fruit of a pratyekabuddha and the nature of the fruit of a pratyekabuddha are empty.

Subhuti! All practices of great bodhisattvas and the nature of all practices of great bodhisattvas are empty.

Subhuti! The supreme awakening of all Buddhas and the nature of the supreme awakening of all Buddhas are empty.

Subhuti! Because these dharmas are empty of any self-nature, such prajnaparamita appears in the world without turning toward or turning back from any dharma.

The Venerable Subhuti again addressed the Buddha:

World-Honored One! The prajnaparamita of great bodhisattvas is great prajnaparamita, for it reaches the emptiness of the self-nature of all dharmas. Although it realizes that the self-nature of all dharmas is empty, by virtue of this prajnaparamita great bodhisattvas attain supreme awakening, turn the wondrous Dharma wheel, and liberate immeasurable beings. Although they attain awakening, there is nothing attained; both the realization and the dharma realized are unapprehensible. Although they turn the Dharma wheel, there is nothing turned; the dharma that turns and the dharma that turns back are unapprehensible. Although they liberate sentient beings, there are no beings liberated; seeing and not seeing are unapprehensible.

World-Honored One! In such prajnaparamita, the turning of the Dharma wheel is ultimately unapprehensible, because all dharmas are forever unborn. Why? Because within dharmas that are empty, signless, and wishless, there can be neither that which turns nor that which turns back.

World-Honored One! With regard to this prajnaparamita, if one is able thus to expound, reveal, and clearly distinguish it, enabling others readily to awaken to and enter it, this is called the pure and skillful exposition of prajnaparamita. Within it there is absolutely neither speaker nor recipient. Since there is neither speaker nor recipient, those who realize it are also unapprehensible, for there is no one who realizes and no one who attains nirvana. Within this skillfully taught Dharma of prajnaparamita, there is likewise no field of merit; the giver, recipient, and gift are all empty in nature.

XXXVIII. CHAPTER ON PARAMITA

01

At that time, the Venerable Subhuti addressed the Buddha:

World-Honored One! Such prajnaparamita is the boundless paramita.

The Buddha said: So it is, because, like space, it has no limits.

World-Honored One! Such prajnaparamita is the paramita of equality.

The Buddha said: So it is, because the nature of all dharmas is equal.

World-Honored One! Such prajnaparamita is the paramita of detachment.

The Buddha said: So it is, because it is ultimately empty.

World-Honored One! Such prajnaparamita is the paramita that is difficult to subdue.

The Buddha said: So it is, because the nature of all dharmas is unapprehensible.

World-Honored One! Such prajnaparamita is the traceless paramita.

The Buddha said: So it is, because it has neither name nor substance.

World-Honored One! Such prajnaparamita is the paramita of space.

The Buddha said: So it is, because inhalation and exhalation are unapprehensible.

World-Honored One! Such prajnaparamita is the inexpressible paramita.

The Buddha said: So it is, because inquiry and analysis therein are unapprehensible.

World-Honored One! Such prajnaparamita is the nameless paramita.

The Buddha said: So it is, because feeling, perception, formations, and consciousness are unapprehensible.

World-Honored One! Such prajnaparamita is the paramita of nonactivity.

The Buddha said: So it is, because all dharmas neither come nor go.

World-Honored One! Such prajnaparamita is the paramita that cannot be taken away.

The Buddha said: So it is, because no dharma can be grasped.

World-Honored One! Such prajnaparamita is the paramita of exhaustion.

The Buddha said: So it is, because all dharmas are ultimately exhausted.

World-Honored One! Such prajnaparamita is the paramita of neither arising nor ceasing.

The Buddha said: So it is, because all dharmas neither arise nor cease.

World-Honored One! Such prajnaparamita is the uncreated paramita.

The Buddha said: It is so because all conditioned activities are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of non-knowing.

The Buddha said: It is so because all forms of knowing are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of non-transformation.

The Buddha said: It is so because birth and death are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of imperishability.

The Buddha said: It is so because all dharmas are imperishable.

World-Honored One! Such prajnaparamita is the dreamlike pāramitā.

The Buddha said: It is so because all dharmas are like dreams and are ungraspable.

World-Honored One! Such prajnaparamita is the echo-like pāramitā.

The Buddha said: It is so because speaker and hearer, hearing and speech, are all ungraspable.

World-Honored One! Such prajnaparamita is the image-like pāramitā.

The Buddha said: It is so because all dharmas are like scenes appearing in a mirror and are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā that is like a shimmering haze, like a mirage.

The Buddha said: It is so because all dharmas are like the appearance of flowing water and are ungraspable.

World-Honored One! Such prajnaparamita is the transformation-like pāramitā.

The Buddha said: It is so because all dharmas are like magical transformations.

World-Honored One! Such prajnaparamita is the pāramitā that is like an illusory city.

The Buddha said: It is so because all dharmas are like an illusory city.

World-Honored One! Such prajnaparamita is the pāramitā of neither defilement nor purity.

The Buddha said: It is so because the causes of defilement and purity are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of non-attainment.

The Buddha said: It is so because that upon which all dharmas depend is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of conceptual proliferation.

The Buddha said: It is so because it destroys all conceptual proliferation.

World-Honored One! Such prajnaparamita is the pāramitā free from arrogance and attachment.

The Buddha said: It is so because it destroys all arrogance and attachment.

World-Honored One! Such prajnaparamita is the pāramitā of immovability.

The Buddha said: It is so because the dharmadhatu abides securely.

World-Honored One! Such prajnaparamita is the pāramitā far removed from defiling attachment.

The Buddha said: It is so because it knows that all dharmas are not false.

World-Honored One! Such prajnaparamita is the pāramitā in which no gradations arise.

The Buddha said: It is so because all dharmas are without discrimination.

World-Honored One! Such prajnaparamita is the pāramitā of utter tranquility.

The Buddha said: It is so because nothing whatsoever is attained in the characteristics of dharmas.

World-Honored One! Such prajnaparamita is the pāramitā free from sensual desire.

The Buddha said: It is so because dharmas of sensual desire are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā free from anger.

The Buddha said: It is so because it destroys all anger.

World-Honored One! Such prajnaparamita is the pāramitā free from delusion.

The Buddha said: It is so because it eradicates all the darkness of delusion.

World-Honored One! Such prajnaparamita is the pāramitā free from afflictions.

The Buddha said: It is so because it is far removed from discrimination.

World-Honored One! Such prajnaparamita is the pāramitā far removed from sentient beings.

The Buddha said: It is so because it realizes the nonexistence of sentient beings.

World-Honored One! Such prajnaparamita is the pāramitā of neither severance nor destruction.

The Buddha said: It is so because no gradations arise with respect to any dharma.

World-Honored One! Such prajnaparamita is the pāramitā without the two extremes.

The Buddha said: It is so because it is far removed from the two extremes.

World-Honored One! Such prajnaparamita is the pāramitā of neither admixture nor destruction.

The Buddha said: It is so because it knows that all dharmas are neither admixed nor destroyed.

World-Honored One! Such prajnaparamita is the pāramitā of non-attachment.

The Buddha said: It is so because it transcends the stages of the śrāvakas and pratyekabuddhas.

World-Honored One! Such prajnaparamita is the pāramitā of non-discrimination.

The Buddha said: It is so because all discrimination is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā beyond discrimination and measurement.

The Buddha said: It is so because the delimitation and division of dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the space-like pāramitā.

The Buddha said: It is so because it realizes the unobstructed nature of all dharmas.

World-Honored One! Such prajnaparamita is the pāramitā of impermanence.

The Buddha said: It is so because it is capable of forever bringing all dharmas to dissolution.

World-Honored One! Such prajnaparamita is the pāramitā of suffering.

The Buddha said: It is so because it is capable of forever dispelling all dharmas.

World-Honored One! Such prajnaparamita is the pāramitā of non-self.

The Buddha said: It is so because it is unattached to all dharmas.

World-Honored One! Such prajnaparamita is the pāramitā of emptiness.

The Buddha said: It is so because it realizes the non-attainment of all dharmas.

World-Honored One! Such prajnaparamita is the pāramitā of signlessness.

The Buddha said: It is so because it realizes the sign of the non-arising of all dharmas.

World-Honored One! Such prajnaparamita is the pāramitā of inner emptiness.

The Buddha said: It is so because it fully comprehends that inner dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of outer emptiness.

The Buddha said: It is so because it fully comprehends that outer dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of inner-and-outer emptiness.

The Buddha said: It is so because it fully comprehends that inner and outer dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of emptiness.

The Buddha said: It is so because it fully comprehends that the dharma of the emptiness of emptiness is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of great emptiness.

The Buddha said: It is so because it fully comprehends that the dharma of great emptiness is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of ultimate meaning.

The Buddha said: It is so because the emptiness of ultimate meaning is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of the conditioned.

The Buddha said: It is so because conditioned dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of the unconditioned.

The Buddha said: It is so because unconditioned dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of ultimate emptiness.

The Buddha said: It is so because the dharma of ultimate emptiness is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of boundless emptiness.

The Buddha said: It is so because the dharma of emptiness without boundaries is ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of dispersion.

The Buddha said: It is so because undispersed dharmas are ungraspable.

World-Honored One! Such prajnaparamita is the pāramitā of the emptiness of non-transformation.

The Buddha said: Thus it is, because the emptiness of emptiness is unchanging and cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of intrinsic nature.

The Buddha said: Thus it is, because conditioned and unconditioned dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of individual characteristics.

The Buddha said: Thus it is, because one realizes that all dharmas are free from individual characteristics.

Blessed One! Such prajnaparamita is the paramita of the emptiness of common characteristics.

The Buddha said: Thus it is, because one realizes that all dharmas are free from common characteristics.

Blessed One! Such prajnaparamita is the paramita of the emptiness of all dharmas.

The Buddha said: Thus it is, because one knows that internal and external dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of non-apprehensibility.

The Buddha said: Thus it is, because the nature of all dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of non-nature.

The Buddha said: Thus it is, because the non-nature of the dharma of emptiness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of self-nature.

The Buddha said: Thus it is, because the self-nature of the dharma of emptiness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the emptiness of the self-nature of non-nature.

The Buddha said: Thus it is, because the self-nature of the non-nature of the dharma of emptiness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of suchness.

The Buddha said: Thus it is, because one knows that the nature of suchness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the dharmadhatu.

The Buddha said: Thus it is, because one realizes that the dharmadhatus cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the nature of dharmas.

The Buddha said: Thus it is, because one realizes that the nature of dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the nature free from falsity.

The Buddha said: Thus it is, because the nature free from falsity cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the immutable nature.

The Buddha said: Thus it is, because the unchanging nature cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the nature of equality.

The Buddha said: Thus it is, because one realizes that the nature of equality cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the nature of freedom from arising.

The Buddha said: Thus it is, because one knows that the nature of freedom from arising cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the fixed order of Dharma.

The Buddha said: Thus it is, because one fully comprehends that the fixed order of Dharma cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the abiding order of Dharma.

The Buddha said: Thus it is, because one fully comprehends that the abiding order of Dharma cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the ultimate reality.

The Buddha said: Thus it is, because one fully comprehends that the nature of ultimate reality cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the element of space.

The Buddha said: Thus it is, because one fully comprehends that the realm of space cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the inconceivable realm.

The Buddha said: Thus it is, because the inconceivable realm cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the Four Noble Truths.

The Buddha said: Thus it is, because one fully comprehends that the Four Noble Truths cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four establishments of mindfulness.

The Buddha said: Thus it is, because body, feeling, mind, and dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four right efforts.

The Buddha said: Thus it is, because wholesome and unwholesome dharmas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four bases of spiritual power.

The Buddha said: Thus it is, because the nature of the four bases of spiritual power cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the five faculties.

The Buddha said: Thus it is, because the self-nature of the five faculties cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the five powers.

The Buddha said: Thus it is, because the self-nature of the five powers cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the seven factors of enlightenment.

The Buddha said: Thus it is, because the nature of the seven factors of enlightenment cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the eight factors of the Noble Path.

The Buddha said: Thus it is, because the nature of the eight factors of the Noble Path cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the gateway to liberation through emptiness.

The Buddha said: Thus it is, because emptiness apart from its mode of activity cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the gateway to liberation through signlessness.

The Buddha said: Thus it is, because the peaceful mode of activity cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the gateway to liberation through wishlessness.

The Buddha said: Thus it is, because the wishless mode of activity cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the eight liberations.

The Buddha said: Thus it is, because the nature of the eight liberations cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the eight spheres of mastery.

The Buddha said: Thus it is, because the nature of the eight spheres of mastery cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the nine successive absorptions.

The Buddha said: Thus it is, because the nature of the nine successive absorptions cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the ten totalities.

The Buddha said: Thus it is, because the nature of the ten totalities cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of generosity.

The Buddha said: Thus it is, because generosity and miserliness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of pure moral discipline.

The Buddha said: Thus it is, because observing moral discipline and violating moral discipline cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of patient acceptance.

The Buddha said: Thus it is, because patience and anger cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of diligence.

The Buddha said: Thus it is, because diligence and indolence cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of meditative concentration.

The Buddha said: Thus it is, because meditative concentration and distraction cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of prajna.

The Buddha said: Thus it is, because wholesome wisdom and unwholesome wisdom cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of skillful means.

The Buddha said: Thus it is, because skillful means and the absence of skillful means cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of vows.

The Buddha said: Thus it is, because the dharma of vows and the absence of vows cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of power.

The Buddha said: Thus it is, because power and powerlessness cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of wisdom.

The Buddha said: It is so because the Dharma, wisdom, and non-wisdom cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the ten bodhisattva bhumis.

The Buddha said: It is so because the ten bhumis and the ten obstructions cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four dhyanas.

The Buddha said: It is so because the dharmas of the four dhyanas cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four immeasurables.

The Buddha said: It is so because the dharmas of the four immeasurables cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the four formless concentrations.

The Buddha said: It is so because the dharmas of the four formless concentrations cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the five kinds of eyes.

The Buddha said: It is so because the dharmas of the five kinds of eyes cannot be apprehended.

Blessed One! Such prajnaparamita is the paramita of the six superknowledges.

The Buddha said: It is so because the dharmas of the six superknowledges cannot be apprehended.

Fascicle 296

END