大般若波羅蜜多經

XXXIX. CHAPTER ON THE MERIT difficult to hear

04

At that time, Sariputra addressed the Buddha: “World-Honored One! I now wish to present analogies concerning bodhisattvas.”

The Buddha said: “Sariputra! Speak as you wish.”

Sariputra said: “World-Honored One! If good men and good women who abide in the Great Vehicle cultivate in dreams the perfections of prajnaparamita, meditative concentration, vigor, patient acceptance, pure morality, and generosity, sit at the place of awakening, and realize unsurpassed awakening, it should be known that such good men and good women are already close to the state of supreme awakening. How much more, then, would great bodhisattvas who, while awake and seeking the state of supreme awakening, cultivate the perfections of prajnaparamita, meditative concentration, vigor, patient acceptance, pure morality, and generosity not swiftly attain the state of supreme awakening!

“World-Honored One! Before long, those great bodhisattvas will sit beneath the Bodhi tree, realize the state of supreme awakening, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

“World-Honored One! If good men or good women are able to hear such profound prajnaparamita, accept and retain it, read and recite it, and practice according to its teachings, it should be known that these good men and good women have long studied the Great Vehicle, that their roots of virtue have matured, that they have made offerings to many Buddhas, attended upon many virtuous friends, and planted roots of merit; only thus are they able to accomplish such a thing.

“World-Honored One! If good men or good women are able to hear such profound prajnaparamita, believe and understand it, accept and retain it, read and recite it, cultivate it, contemplate it in accordance with reason, and expound it to others, then these good men and good women have either already received a prediction of the state of great awakening or are about to receive a prediction of the state of great awakening.

“World-Honored One! These good men and good women are like great bodhisattvas abiding on the stage of non-retrogression who will swiftly realize the state of supreme awakening. Therefore, upon hearing profound prajnaparamita, they can believe in and understand it deeply, accept and retain it, read and recite it, contemplate it in accordance with reason, practice according to its teachings, and expound it to others.

“World-Honored One! It is like a person traveling across a desolate plain and passing along a dangerous road for hundreds of yojanas—two hundred, three hundred, four hundred, or five hundred yojanas. Upon seeing signs indicating that a town or capital lies ahead—such as cowherds tending cattle, gardens, groves, fields, and so forth—that person thinks: ‘The town or capital cannot be far from here.’ Having thought this, that person becomes at ease in body and mind and no longer fears ferocious beasts, wicked bandits, hunger, thirst, and so forth.

World-Honored One! Great bodhisattvas are likewise. If they are able to hear this profound prajnaparamita, accept and retain it, read and recite it, contemplate it in accordance with reason, and give rise to deep faith and understanding, it should be known that before long they will receive a prediction, or that they have already received a prediction and will swiftly realize the state of supreme awakening.

Those great bodhisattvas do not fear falling to the stages of sravakas or pratyekabuddhas. Why? Because those great bodhisattvas have already seen and heard the profound prajnaparamita—the sign of the state of supreme awakening—and have honored it and made offerings to it.”

At that time, the Buddha said to Sariputra: “So it is! It is just as you have said. Rely upon the Buddha’s power and continue your exposition.”

Then Sariputra again addressed the Buddha: “World-Honored One! It is like a person who wishes to see the great ocean and travels toward it stage by stage for a long time. When that person no longer sees mountains or forests, the thought occurs: ‘Now that I see this sign, the great ocean cannot be far away.’ Why?

Because when one approaches the seashore, the land gradually becomes lower, and there are certainly no mountains or forests. Although that person has not yet seen the ocean, upon seeing signs that the ocean is near, that person rejoices and leaps with delight. World-Honored One!

Great bodhisattvas are likewise. If they are able to hear this profound prajnaparamita, accept and retain it, read and recite it, contemplate it in accordance with reason, and give rise to deep faith and understanding, then, although those great bodhisattvas have not yet received in the Buddha’s presence the prediction, ‘In a future life, after passing through such a number of kalpas—whether one hundred kalpas, one thousand kalpas, one hundred thousand kalpas, or even hundreds of thousands of kotis of kalpas—you will realize the state of supreme awakening,’ they should nevertheless know for themselves that receiving such a prediction is not far away.

Why? Because those great bodhisattvas have already seen and heard beforehand the sign of the state of supreme awakening: profound prajnaparamita, which they honor, make offerings to, accept and retain, read and recite, and contemplate in accordance with reason.

“World-Honored One! It is like flowering and fruit-bearing trees in spring: after their leaves have fallen, their branches and twigs become fresh and moist. When people see this, they say: ‘Before long, new flowers, fruits, and leaves will appear.’ Why?

Because the signs of new flowers, fruits, and leaves have already appeared on those trees. When the people of Jambudvipa—men and women, adults and children—see these signs, they rejoice and leap with delight, all thinking: ‘Before long, we shall see these flowers and fruits flourishing.’ World-Honored One! Great bodhisattvas are likewise.

If they have heard this profound prajnaparamita, accepted and retained it, read and recited it, contemplated it in accordance with reason, and given rise to deep faith and understanding, it should be known that their roots of virtue matured in previous lives, that they made offerings to many Buddhas and attended upon many virtuous friends, and that before long they will receive a prediction of the state of great awakening.

“World-Honored One! Those great bodhisattvas should think: ‘Certainly, in the past I possessed excellent roots of virtue capable of leading to the state of supreme awakening. Therefore, I can now see and hear profound prajnaparamita, honor it, make offerings to it, read and recite it, accept and retain it, give rise to deep faith and understanding, contemplate it in accordance with reason, and cultivate it according to my ability.’

“World-Honored One! In this Dharma assembly are devas who have seen Buddhas of the past teach such a Dharma. They all rejoice and discuss among themselves: ‘In the past, bodhisattvas received predictions as soon as they heard prajnaparamita taught. Now that these bodhisattvas have heard this profound prajnaparamita taught, they will certainly receive predictions of awakening before long.’

“World-Honored One! It is like a woman who has been pregnant for a long time. Her body becomes heavy; she is uneasy whether walking or standing; she eats, drinks, sleeps, and rests less; she does not enjoy speaking much; and she grows weary of her customary activities. Because she endures suffering, she sets aside all her tasks. When another woman sees these signs, she knows that the woman is about to give birth.

“World-Honored One! Great bodhisattvas are likewise. In previous lives they planted roots of virtue, made offerings to many Buddhas, and long attended upon virtuous friends. Because their roots of virtue have matured, they can now hear this profound prajnaparamita, accept and retain it, read and recite it, contemplate it in accordance with reason, give rise to deep faith and understanding, and cultivate it according to their ability.

“World-Honored One! It should be known that, because of these causes and conditions, those great bodhisattvas will receive predictions of the state of supreme awakening before long.”

At that time, the Buddha praised Sariputra: “Excellent! Excellent! You have indeed explained this skillfully. It should be known that your ability to present such analogies concerning bodhisattvas and profound prajnaparamita is entirely due to the Buddha’s awesome spiritual power.”

Then the Venerable Subhuti addressed the Buddha: “World-Honored One! All Tathagatas, Arhats, Perfectly Awakened Ones are indeed exceedingly rare! They skillfully entrust the great bodhisattvas and skillfully care for the great bodhisattvas!”

The Buddha said: “Subhuti! So it is! So it is! Why? Subhuti! Great bodhisattvas seek to attain the state of supreme awakening for the benefit and happiness of sentient beings, and out of loving concern they bring abundant benefit to devas and humans. When those great bodhisattvas practice the bodhisattva path, wishing to benefit immeasurable hundreds of thousands of kotis of sentient beings, they embrace and guide them through the four means of attraction, namely generosity, kind speech, beneficial conduct, and cooperation. They also establish them securely and cause them to cultivate diligently the ten wholesome paths of karma.”

Subhuti! That great bodhisattva himself practices the four dhyanas and also teaches others to practice the four dhyanas; himself practices the four immeasurables and also teaches others to practice the four immeasurables; himself practices the four formless concentrations and also teaches others to practice the four formless concentrations; himself practices the six paramitas and also teaches others to practice the six paramitas.

Subhuti! Relying upon prajnaparamita and employing the power of skillful means, that great bodhisattva, though teaching sentient beings to realize the fruit of stream-entry, does not himself realize it; though teaching sentient beings to realize the fruits of once-returning, non-returning, and arhatship, does not himself realize them; though teaching sentient beings to realize the fruit of a pratyekabuddha, does not himself realize it.

Subhuti! That great bodhisattva himself cultivates the paramitas of generosity, pure discipline, patient acceptance, diligence, dhyana, and prajnaparamita; he also exhorts immeasurable hundreds of thousands of kotis of great bodhisattvas to cultivate the paramitas of generosity, pure discipline, patient acceptance, diligence, dhyana, and prajnaparamita. He himself abides on the stage of non-retrogression and also exhorts them to abide on the stage of non-retrogression; himself purifies a Buddha-land and also exhorts them to purify Buddha-lands; himself brings sentient beings to maturity and also exhorts them to bring sentient beings to maturity; himself develops the bodhisattva superknowledges and also exhorts them to develop the bodhisattva superknowledges;

himself cultivates the Dharma gateways of dharani and also exhorts them to cultivate the Dharma gateways of dharani; himself cultivates the Dharma gateways of samadhi and also exhorts them to cultivate the Dharma gateways of samadhi; himself possesses unobstructed eloquence and also exhorts them to possess unobstructed eloquence; himself possesses a wondrous physical body and also exhorts them to possess wondrous physical bodies; himself possesses all the excellent marks and also exhorts them to possess all the excellent marks; himself possesses the conduct of a pure youth and also exhorts them to possess the conduct of a pure youth; himself cultivates the four foundations of mindfulness and also teaches them to cultivate the four foundations of mindfulness;

himself cultivates the four right efforts and also teaches them to cultivate the four right efforts; himself cultivates the four bases of spiritual power and also teaches them to cultivate the four bases of spiritual power; himself cultivates the five faculties and also teaches them to cultivate the five faculties; himself cultivates the five powers and also teaches them to cultivate the five powers; himself cultivates the seven factors of enlightenment and also teaches them to cultivate the seven factors of enlightenment; himself cultivates the eightfold noble path and also teaches them to cultivate the eightfold noble path; himself abides in the emptiness of the internal and also teaches them to abide in the emptiness of the internal;

himself abides in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential 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 self-nature of nonexistence, and also teaches them to abide in the emptiness of the external through the emptiness of the self-nature of nonexistence;

himself abides in suchness and also teaches them to abide in suchness; himself abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, and also teaches them to abide in the dharma-dhatu through the inconceivable realm; himself abides in the Noble Truth of suffering and also teaches them to abide in the Noble Truth of suffering; himself abides in the Noble Truths of the origin, cessation, and path and also teaches them to abide in the Noble Truths of the origin, cessation, and path; himself cultivates the four dhyanas and also teaches them to cultivate the four dhyanas;

himself cultivates the four immeasurables and also teaches them to cultivate the four immeasurables; himself cultivates the four formless concentrations and also teaches them to cultivate the four formless concentrations; himself cultivates the eight liberations and also teaches them to cultivate the eight liberations; himself cultivates the eight spheres of mastery and also teaches them to cultivate the eight spheres of mastery; himself cultivates the nine successive attainments and also teaches them to cultivate the nine successive attainments; himself cultivates the ten totalities and also teaches them to cultivate the ten totalities; himself cultivates the three gateways to liberation and also teaches them to cultivate the three gateways to liberation;

himself cultivates the ten bodhisattva bhumis and also teaches them to cultivate the ten bodhisattva bhumis; himself cultivates the five kinds of eyes and also teaches them to cultivate the five kinds of eyes; himself cultivates the six superknowledges and also teaches them to cultivate the six superknowledges; himself cultivates all the Dharma gateways of dharani and also teaches them to cultivate all the Dharma gateways of dharani; himself cultivates all the Dharma gateways of samadhi and also teaches them to cultivate all the Dharma gateways of samadhi; himself cultivates the ten powers of a Buddha and also teaches them to cultivate the ten powers of a Buddha; himself cultivates the four fearlessnesses and also teaches them to cultivate the four fearlessnesses;

himself cultivates the four unobstructed knowledges and also teaches them to cultivate the four unobstructed knowledges; himself cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity and also teaches them to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; himself cultivates the eighteen unique qualities of a Buddha and also teaches them to cultivate the eighteen unique qualities of a Buddha; himself cultivates the knowledge of all things and also teaches them to cultivate the knowledge of all things; himself cultivates the knowledge of the aspects of the paths and the knowledge of all aspects and also teaches them to cultivate the knowledge of the aspects of the paths and the knowledge of all aspects;

himself cultivates the quality of never losing mindfulness and the nature of constant equanimity and also teaches them to cultivate the quality of never losing mindfulness and the nature of constant equanimity; himself eliminates all afflictions and habitual tendencies and also teaches them to eliminate all afflictions and habitual tendencies; himself realizes unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, and liberates immeasurable beings, and also teaches them to realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable beings.

The Venerable Subhuti again addressed the Buddha: “World-Honored One! How extraordinary! Sugata! How exceedingly rare! That great bodhisattva accomplishes such a vast accumulation of merit because, wishing to benefit and bring happiness to all sentient beings, he cultivates prajnaparamita and seeks to realize unsurpassed perfect enlightenment.

“World-Honored One! How should a great bodhisattva cultivate prajnaparamita so that it may swiftly be perfected?”

The Buddha said: “Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive form as either increasing or decreasing, and does not perceive feeling, perception, formations, or consciousness as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.

“Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive the eye ayatana as either increasing or decreasing, and does not perceive the ear, nose, tongue, body, or mind ayatana as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.

“Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive the form ayatana as either increasing or decreasing, and does not perceive the sound, odor, taste, tangible object, or dharma ayatana as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.

“Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive the eye dhatu as either increasing or decreasing, and does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.

“Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive the ear dhatu as either increasing or decreasing, and does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.

“Subhuti! If, while cultivating prajnaparamita, a great bodhisattva does not perceive the nose dhatu as either increasing or decreasing, and does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition as either increasing or decreasing, that great bodhisattva swiftly perfects the cultivation of prajnaparamita.”

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the tongue dhatu as either increasing or decreasing, and does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the body dhatu as either increasing or decreasing, and does not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the mind dhatu as either increasing or decreasing, and does not perceive the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the earth dhatu as either increasing or decreasing, and does not perceive the water, fire, wind, space, or consciousness dhatu as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive ignorance as either increasing or decreasing, and does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the perfection of generosity as either increasing or decreasing, and does not perceive the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, or prajnaparamita as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the emptiness of internal phenomena as either increasing or decreasing, and does not perceive the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of intrinsic nature, the emptiness of specific characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence,

the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive suchness as either increasing or decreasing, and does not perceive the dharmadhatu, the nature of phenomena, the nature of non-falsity, the nature of immutability, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding nature of phenomena, the reality-limit, the realm of space, or the inconceivable realm as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the Noble Truth of suffering as either increasing or decreasing, and does not perceive the Noble Truths of the origin of suffering, cessation, or the path as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the four meditative absorptions as either increasing or decreasing, and does not perceive the four immeasurables or the four formless attainments as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the eight liberations as either increasing or decreasing, and does not perceive the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the four establishments of mindfulness as either increasing or decreasing, and does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the liberation gateway of emptiness as either increasing or decreasing, and does not perceive the liberation gateways of signlessness or wishlessness as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the ten bodhisattva bhumis as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the five kinds of eyes as either increasing or decreasing, and does not perceive the six superknowledges as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the ten powers of a Buddha as either increasing or decreasing, and does not perceive the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the Dharma of never losing mindfulness as either increasing or decreasing, and does not perceive the nature of constant equanimity as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the knowledge of all things as either increasing or decreasing, and does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive any dharani gateway as either increasing or decreasing, and does not perceive any samadhi gateway as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the fruit of stream-entry as either increasing or decreasing, and does not perceive the fruits of once-returning, non-returning, or arhatship as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the fruition of a pratyekabuddha as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive any practice of a great bodhisattva as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not perceive the supreme awakening of the Buddhas as either increasing or decreasing, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Moreover, Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither correct dharmas nor incorrect dharmas, neither contaminated nor uncontaminated dharmas, neither conditioned nor unconditioned dharmas, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the past, the present, nor the future; perceives neither the wholesome, the unwholesome, nor the indeterminate; and perceives neither the Desire Realm, the Form Realm, nor the Formless Realm, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the perfection of generosity nor the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the emptiness of the internal nor 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 is without bounds, the emptiness of dispersion, the emptiness of that which is 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 ungraspable, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing,

then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither suchness nor the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the Noble Truth of suffering nor the Noble Truths of its origin, cessation, and the path, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the four foundations of mindfulness nor the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the four meditative concentrations nor the four immeasurables or the four formless attainments, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the eight liberations nor the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, perceives neither the gateway to liberation through emptiness nor the gateways to liberation through signlessness and wishlessness, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while cultivating prajnaparamita, perceives neither the five kinds of eyes nor the six superknowledges, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while cultivating prajnaparamita, perceives neither any dharani gateway nor any samadhi gateway, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while cultivating prajnaparamita, perceives neither the dharma of freedom from forgetfulness nor the nature of constant equanimity, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while cultivating prajnaparamita, perceives neither the Buddha’s ten powers nor the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while cultivating prajnaparamita, perceives neither the knowledge of all things nor the knowledge of the aspects of the path or the knowledge of all aspects, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection. Why is this? Subhuti, it is because all dharmas are devoid of nature and characteristics, devoid of activity, incapable of movement, false and deceptive; their nature is unstable; they are not autonomous, have no cognition and no sensation, and are far removed from a self, a sentient being, a life continuum, a living being … up to and including a knower and a seer.

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, what the Tathagata has taught is inconceivable.”

The Buddha said to Subhuti: “So it is! So it is! What the Tathagata has taught is indeed inconceivable.

“Subhuti, because form is inconceivable, what the Tathagata has taught is inconceivable; because feeling, perception, volitional formations, and consciousness are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the eye ayatana is inconceivable, what the Tathagata has taught is inconceivable; because the ear, nose, tongue, body, and mind ayatanas are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the form ayatana is inconceivable, what the Tathagata has taught is inconceivable; because the sound, odor, taste, tangible-object, and mental-object ayatanas are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the eye-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the form-dhatu, the eye-consciousness-dhatu, eye-contact, and the feelings arising with eye-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the ear-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the nose-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings arising with nose-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the tongue-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the body-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the tangible-object-dhatu, the body-consciousness-dhatu, body-contact, and the feelings arising with body-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the mind-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the mental-object-dhatu, the mind-consciousness-dhatu, mind-contact, and the feelings arising with mind-contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the earth-dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the water, fire, wind, space, and consciousness dhatus are inconceivable, what the Tathagata has taught is inconceivable.”

Subhuti, because ignorance is inconceivable, what the Tathagata teaches is inconceivable; because volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the perfection of generosity is inconceivable, what the Tathagata teaches is inconceivable; because the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the emptiness of the internal is inconceivable, what the Tathagata teaches is inconceivable; because 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are inconceivable,

what the Tathagata teaches is inconceivable.

Subhuti, because suchness is inconceivable, what the Tathagata teaches is inconceivable; because the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the Noble Truth of suffering is inconceivable, what the Tathagata teaches is inconceivable; because the Noble Truths of the origin, cessation, and path are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the four meditative absorptions are inconceivable, what the Tathagata teaches is inconceivable; because the four immeasurables and the four formless attainments are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the eight liberations are inconceivable, what the Tathagata teaches is inconceivable; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the four foundations of mindfulness are inconceivable, what the Tathagata teaches is inconceivable; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the liberation gateway of emptiness is inconceivable, what the Tathagata teaches is inconceivable; because the liberation gateways of signlessness and wishlessness are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the ten bodhisattva grounds are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the five kinds of eyes are inconceivable, what the Tathagata teaches is inconceivable; because the six superknowledges are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the ten powers of a Buddha are inconceivable, what the Tathagata teaches is inconceivable; 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 inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the Dharma of never losing mindfulness is inconceivable, what the Tathagata teaches is inconceivable; because the nature of perpetual equanimity is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the knowledge of all things is inconceivable, what the Tathagata teaches is inconceivable; because the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because all dharani gateways are inconceivable, what the Tathagata teaches is inconceivable; because all samadhi gateways are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the fruit of stream-entry is inconceivable, what the Tathagata teaches is inconceivable; because the fruits of once-returning, non-returning, and arhatship are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the attainment of a pratyekabuddha is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because all practices of a great bodhisattva are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, because the supreme awakening of the Buddhas is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that form is inconceivable, and does not give rise to the notion that feeling, perception, volitional formations, or consciousness is inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the eye ayatana is inconceivable, and does not give rise to the notion that the ear, nose, tongue, body, or mind ayatana is inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the form ayatana is inconceivable, and does not give rise to the notion that the sound, odor, taste, tangible object, or dharma ayatana is inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the eye dhatu is inconceivable, and does not give rise to the notion that the form dhatu, the eye-consciousness dhatu, eye contact, or the feelings arising with eye contact as their condition are inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the ear dhatu is inconceivable, and does not give rise to the notion that the sound dhatu, the ear-consciousness dhatu, ear contact, or the feelings arising with ear contact as their condition are inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the nose dhatu is inconceivable, and does not give rise to the notion that the odor dhatu, the nose-consciousness dhatu, nose contact, or the feelings arising with nose contact as their condition are inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the tongue dhatu is inconceivable, and does not give rise to the notion that the taste dhatu, the tongue-consciousness dhatu, tongue contact, or the feelings arising with tongue contact as their condition are inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Subhuti, when a great bodhisattva practicing prajnaparamita does not give rise to the notion that the body dhatu is inconceivable, and does not give rise to the notion that the tangible-object dhatu, the body-consciousness dhatu, bodily contact, or the feelings arising with bodily contact as their condition are inconceivable, that great bodhisattva will swiftly perfect the practice of prajnaparamita.

Good Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable notion regarding the mind dhatu, and does not give rise to any inconceivable notion regarding the dhatu of mental objects, the dhatu of mind-consciousness, mental contact, or the feelings that arise with mental contact as their condition, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Good Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable notion regarding the earth dhatu, and does not give rise to any inconceivable notion regarding the water, fire, wind, space, or consciousness dhatus, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Good Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable notion regarding ignorance, and does not give rise to any inconceivable notion regarding formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, or distress, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

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