大般若波羅蜜多經

XXXIX. THE CHAPTER ON THE MERIT THAT IS DIFFICULT TO HEAR

05

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the perfection of generosity; and does not give rise to any conception of the inconceivable regarding the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding inner emptiness; and does not give rise to any conception of the inconceivable regarding outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

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

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding suchness; and does not give rise to any conception of the inconceivable regarding the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the Noble Truth of suffering; and does not give rise to any conception of the inconceivable regarding the Noble Truths of the origin, cessation, and path, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the four meditative concentrations; and does not give rise to any conception of the inconceivable regarding the four immeasurables and the four formless absorptions, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the eight liberations; and does not give rise to any conception of the inconceivable regarding the eight spheres of mastery, the nine successive absorptions, and the ten totalities, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the four foundations of mindfulness; and does not give rise to any conception of the inconceivable regarding 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, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the gateway to liberation through emptiness; and does not give rise to any conception of the inconceivable regarding the gateways to liberation through signlessness and wishlessness, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the ten bodhisattva grounds, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the five kinds of eyes; and does not give rise to any conception of the inconceivable regarding the six superknowledges, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the ten powers of a Buddha; and does not give rise to any conception of the inconceivable regarding 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, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the Dharma of nonforgetfulness; and does not give rise to any conception of the inconceivable regarding the nature of perpetual equanimity, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the knowledge of all things; and does not give rise to any conception of the inconceivable regarding the knowledge of the aspects of the paths and the knowledge of all aspects, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding any dharani gateway; and does not give rise to any conception of the inconceivable regarding any samadhi gateway, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the fruit of stream-entry; and does not give rise to any conception of the inconceivable regarding the fruits of once-returning, non-returning, and arhatship, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the fruit of a pratyekabuddha, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding all the practices of great bodhisattvas, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

Subhuti! If, when cultivating prajnaparamita, a great bodhisattva does not give rise to any conception of the inconceivable regarding the supreme awakening of all Buddhas, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach fulfillment.

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! The meaning and principles of prajnaparamita are so profound. Who is able to believe and understand them?”

The Buddha said, “Subhuti! If a great bodhisattva has long cultivated the six perfections, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends, that great bodhisattva is able to believe and understand this profound prajnaparamita.”

The Venerable Subhuti again addressed the Buddha: “World-Honored One! Thus it should be known that this great bodhisattva has long cultivated the six perfections, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.”

The Buddha said, “Subhuti! When a great bodhisattva practices prajnaparamita, that bodhisattva does not conceptualize or discriminate form and does not conceptualize or discriminate feeling, perception, formations, or consciousness; does not conceptualize or discriminate the characteristic of form and does not conceptualize or discriminate the characteristics of feeling, perception, formations, or consciousness; does not conceptualize or discriminate the nature of form and does not conceptualize or discriminate the nature of feeling, perception, formations, or consciousness. Why is this? Because form through consciousness is inconceivable.

“Subhuti! Thus it should be known that this great bodhisattva has long cultivated the six perfections, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.”

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the eye ayatana, nor conceptualize or discriminate the ear, nose, tongue, body, or mind ayatana; does not conceptualize or discriminate the characteristic of the eye ayatana, nor conceptualize or discriminate the characteristics of the ear, nose, tongue, body, or mind ayatana; and does not conceptualize or discriminate the nature of the eye ayatana, nor conceptualize or discriminate the nature of the ear, nose, tongue, body, or mind ayatana, why is this? Because the eye ayatana through the mind ayatana are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the form ayatana, nor conceptualize or discriminate the sound, odor, taste, tangible object, or dharma ayatana; does not conceptualize or discriminate the characteristic of the form ayatana, nor conceptualize or discriminate the characteristics of the sound, odor, taste, tangible object, or dharma ayatana; and does not conceptualize or discriminate the nature of the form ayatana, nor conceptualize or discriminate the nature of the sound, odor, taste, tangible object, or dharma ayatana, why is this? Because the form ayatana through the dharma ayatana are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the eye dhatu; does not conceptualize or discriminate the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition; does not conceptualize or discriminate the characteristic of the eye dhatu, nor conceptualize or discriminate the characteristics of the form dhatu through the feelings arising with eye-contact as condition; and does not conceptualize or discriminate the nature of the eye dhatu, nor conceptualize or discriminate the nature of the form dhatu through the feelings arising with eye-contact as condition, why is this? Because the eye dhatu through the feelings arising with eye-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the ear dhatu; does not conceptualize or discriminate the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition; does not conceptualize or discriminate the characteristic of the ear dhatu, nor conceptualize or discriminate the characteristics of the sound dhatu through the feelings arising with ear-contact as condition; and does not conceptualize or discriminate the nature of the ear dhatu, nor conceptualize or discriminate the nature of the sound dhatu through the feelings arising with ear-contact as condition, why is this? Because the ear dhatu through the feelings arising with ear-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the nose dhatu; does not conceptualize or discriminate the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition; does not conceptualize or discriminate the characteristic of the nose dhatu, nor conceptualize or discriminate the characteristics of the odor dhatu through the feelings arising with nose-contact as condition; and does not conceptualize or discriminate the nature of the nose dhatu, nor conceptualize or discriminate the nature of the odor dhatu through the feelings arising with nose-contact as condition, why is this? Because the nose dhatu through the feelings arising with nose-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the tongue dhatu; does not conceptualize or discriminate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition; does not conceptualize or discriminate the characteristic of the tongue dhatu, nor conceptualize or discriminate the characteristics of the taste dhatu through the feelings arising with tongue-contact as condition; and does not conceptualize or discriminate the nature of the tongue dhatu, nor conceptualize or discriminate the nature of the taste dhatu through the feelings arising with tongue-contact as condition, why is this?

Because the tongue dhatu through the feelings arising with tongue-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the body dhatu; does not conceptualize or discriminate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition; does not conceptualize or discriminate the characteristic of the body dhatu, nor conceptualize or discriminate the characteristics of the tangible-object dhatu through the feelings arising with body-contact as condition; and does not conceptualize or discriminate the nature of the body dhatu, nor conceptualize or discriminate the nature of the tangible-object dhatu through the feelings arising with body-contact as condition, why is this?

Because the body dhatu through the feelings arising with body-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the mind dhatu; does not conceptualize or discriminate the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition; does not conceptualize or discriminate the characteristic of the mind dhatu, nor conceptualize or discriminate the characteristics of the dharma dhatu through the feelings arising with mind-contact as condition; and does not conceptualize or discriminate the nature of the mind dhatu, nor conceptualize or discriminate the nature of the dharma dhatu through the feelings arising with mind-contact as condition, why is this?

Because the mind dhatu through the feelings arising with mind-contact as condition are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! If, when practicing prajnaparamita, a great bodhisattva does not conceptualize or discriminate the earth dhatu, nor conceptualize or discriminate the water, fire, wind, space, or consciousness dhatu; does not conceptualize or discriminate the characteristic of the earth dhatu, nor conceptualize or discriminate the characteristics of the water, fire, wind, space, or consciousness dhatu; and does not conceptualize or discriminate the nature of the earth dhatu, nor conceptualize or discriminate the nature of the water, fire, wind, space, or consciousness dhatu, why is this? Because the earth dhatu through the consciousness dhatu are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of merit, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate ignorance; they do not conceptually discriminate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; they do not conceptually discriminate the characteristic of ignorance, nor do they conceptually discriminate the characteristics of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; they do not conceptually discriminate the nature of ignorance, nor do they conceptually discriminate the natures of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Why is this? Because ignorance through aging and death, sorrow, lamentation, suffering, grief, and distress are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the Desire Realm, nor do they conceptually discriminate the Form Realm or the Formless Realm; they do not conceptually discriminate the characteristic of the Desire Realm, nor do they conceptually discriminate the characteristics of the Form Realm or the Formless Realm; they do not conceptually discriminate the nature of the Desire Realm, nor do they conceptually discriminate the natures of the Form Realm or the Formless Realm. Why is this? Because the Desire Realm, the Form Realm, and the Formless Realm are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the paramita of generosity, nor do they conceptually discriminate the paramitas of pure ethical discipline, patient endurance, diligence, meditative concentration, or prajnaparamita; they do not conceptually discriminate the characteristic of the paramita of generosity, nor do they conceptually discriminate the characteristics of the paramita of pure ethical discipline through prajnaparamita; they do not conceptually discriminate the nature of the paramita of generosity, nor do they conceptually discriminate the natures of the paramita of pure ethical discipline through prajnaparamita. Why is this? Because the paramita of generosity through prajnaparamita are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the emptiness of the internal; nor do they conceptually discriminate 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence;

they do not conceptually discriminate the characteristic of the emptiness of the internal, nor do they conceptually discriminate the characteristics of the emptiness of the external through the emptiness of the self-nature of nonexistence; they do not conceptually discriminate the nature of the emptiness of the internal, nor do they conceptually discriminate the natures of the emptiness of the external through the emptiness of the self-nature of nonexistence.

Why is this? Because the emptiness of the internal through the emptiness of the self-nature of nonexistence are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate suchness; nor do they conceptually discriminate the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; they do not conceptually discriminate the characteristic of suchness, nor do they conceptually discriminate the characteristics of the dharma-dhatu through the inconceivable realm; they do not conceptually discriminate the nature of suchness, nor do they conceptually discriminate the natures of the dharma-dhatu through the inconceivable realm.

Why is this? Because suchness through the inconceivable realm are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the Noble Truth of suffering, nor do they conceptually discriminate the Noble Truths of origin, cessation, or the path; they do not conceptually discriminate the characteristic of the Noble Truth of suffering, nor do they conceptually discriminate the characteristics of the Noble Truths of origin, cessation, or the path; they do not conceptually discriminate the nature of the Noble Truth of suffering, nor do they conceptually discriminate the natures of the Noble Truths of origin, cessation, or the path. Why is this? Because the Noble Truths of suffering, origin, cessation, and the path are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the four dhyanas; nor do they conceptually discriminate the four immeasurables or the four formless absorptions; they do not conceptually discriminate the characteristics of the four dhyanas; nor do they conceptually discriminate the characteristics of the four immeasurables or the four formless absorptions; they do not conceptually discriminate the natures of the four dhyanas; nor do they conceptually discriminate the natures of the four immeasurables or the four formless absorptions. Why is this? Because the four dhyanas, the four immeasurables, and the four formless absorptions are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the eight liberations; nor do they conceptually discriminate the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not conceptually discriminate the characteristics of the eight liberations; nor do they conceptually discriminate the characteristics of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not conceptually discriminate the natures of the eight liberations; nor do they conceptually discriminate the natures of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality.

Why is this? Because the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti! When a great bodhisattva practices prajnaparamita, they do not conceptually discriminate the four establishments of mindfulness; nor do they conceptually discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path; they do not conceptually discriminate the characteristics of the four establishments of mindfulness; nor do they conceptually discriminate the characteristics of the four right efforts through the eight factors of the Noble Path; they do not conceptually discriminate the natures of the four establishments of mindfulness, nor do they conceptually discriminate the natures of the four right efforts through the eight factors of the Noble Path.

Why is this? Because the four establishments of mindfulness through the eight factors of the Noble Path are inconceivable.

Subhuti! Thus, you should know that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has served many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the gateway to liberation of emptiness; does not conceive of or discriminate the gateways to liberation of signlessness and wishlessness; does not conceive of or discriminate the characteristic of the gateway to liberation of emptiness; does not conceive of or discriminate the characteristics of the gateways to liberation of signlessness and wishlessness; does not conceive of or discriminate the nature of the gateway to liberation of emptiness; and does not conceive of or discriminate the nature of the gateways to liberation of signlessness and wishlessness, why is this?

Because the gateway to liberation of emptiness and the gateways to liberation of signlessness and wishlessness are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the ten bodhisattva bhumis; does not conceive of or discriminate the characteristics of the ten bodhisattva bhumis; and does not conceive of or discriminate the nature of the ten bodhisattva bhumis, why is this? Because the ten bodhisattva bhumis are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the five kinds of eyes or the six superknowledges; does not conceive of or discriminate the characteristics of the five kinds of eyes or the characteristics of the six superknowledges; and does not conceive of or discriminate the nature of the five kinds of eyes or the nature of the six superknowledges, why is this? Because the five kinds of eyes and the six superknowledges are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the ten powers of a Buddha; does not conceive of or discriminate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; does not conceive of or discriminate the characteristics of the ten powers of a Buddha or the characteristics of the four fearlessnesses through the eighteen unique qualities of a Buddha; and does not conceive of or discriminate the nature of the ten powers of a Buddha or the nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, why is this?

Because the ten powers of a Buddha through the eighteen unique qualities of a Buddha are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the Dharma of non-forgetfulness or the nature of constant equanimity; does not conceive of or discriminate the characteristic of the Dharma of non-forgetfulness or the characteristic of the nature of constant equanimity; and does not conceive of or discriminate the nature of the Dharma of non-forgetfulness or the nature of the nature of constant equanimity, why is this? Because the Dharma of non-forgetfulness and the nature of constant equanimity are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the knowledge of all things; does not conceive of or discriminate the knowledge of the aspects of the paths or the knowledge of all aspects; does not conceive of or discriminate the characteristic of the knowledge of all things; does not conceive of or discriminate the characteristics of the knowledge of the aspects of the paths or the knowledge of all aspects; does not conceive of or discriminate the nature of the knowledge of all things; and does not conceive of or discriminate the nature of the knowledge of the aspects of the paths or the knowledge of all aspects, why is this?

Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate any dharani gateway or any samadhi gateway; does not conceive of or discriminate the characteristics of any dharani gateway or the characteristics of any samadhi gateway; and does not conceive of or discriminate the nature of any dharani gateway or the nature of any samadhi gateway, why is this? Because all dharani gateways and all samadhi gateways are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the fruit of stream-entry; does not conceive of or discriminate the fruits of once-returning, non-returning, or arhatship; does not conceive of or discriminate the characteristic of the fruit of stream-entry; does not conceive of or discriminate the characteristics of the fruits of once-returning, non-returning, or arhatship; does not conceive of or discriminate the nature of the fruit of stream-entry; and does not conceive of or discriminate the nature of the fruits of once-returning, non-returning, or arhatship, why is this? Because the fruit of stream-entry and the fruits of once-returning, non-returning, and arhatship are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the fruit of a pratyekabuddha; does not conceive of or discriminate the characteristic of the fruit of a pratyekabuddha; and does not conceive of or discriminate the nature of the fruit of a pratyekabuddha, why is this? Because the fruit of a pratyekabuddha is inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate any practice of a great bodhisattva; does not conceive of or discriminate the characteristics of all practices of a great bodhisattva; and does not conceive of or discriminate the nature of all practices of a great bodhisattva, why is this? Because all practices of a great bodhisattva are inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not conceive of or discriminate the supreme awakening of the Buddhas; does not conceive of or discriminate the characteristic of the supreme awakening of the Buddhas; and does not conceive of or discriminate the nature of the supreme awakening of the Buddhas, why is this? Because the supreme awakening of the Buddhas is inconceivable.

Subhuti, thus should it be known that this great bodhisattva has long cultivated the six paramitas, has long planted roots of virtue, has made offerings to many Buddhas, and has attended upon many spiritual friends.

The Venerable Subhuti said to the Buddha: “World-Honored One! Such prajnaparamita is exceedingly profound.”

The Buddha said: “So it is! Subhuti! Because form is profound, prajnaparamita is profound; because feeling, perception, formations, and consciousness are profound, prajnaparamita is profound.

“Subhuti! Because the eye ayatana is profound, prajnaparamita is profound; because the ear, nose, tongue, body, and mind ayatanas are profound, prajnaparamita is profound.

“Subhuti! Because the form ayatana is profound, prajnaparamita is profound; because the sound, odor, taste, tangible object, and dharma ayatanas are profound, prajnaparamita is profound.

“Subhuti! Because the eye dhatu is profound, prajnaparamita is profound; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are profound, prajnaparamita is profound.

“Subhuti! Because the ear dhatu is profound, prajnaparamita is profound; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are profound, prajnaparamita is profound.

“Subhuti! Because the nose dhatu is profound, prajnaparamita is profound; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are profound, prajnaparamita is profound.

“Subhuti! Because the tongue dhatu is profound, prajnaparamita is profound; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are profound, prajnaparamita is profound.

“Subhuti! Because the body dhatu is profound, prajnaparamita is profound; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are profound, prajnaparamita is profound.

“Subhuti! Because the mind dhatu is profound, prajnaparamita is profound; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are profound, prajnaparamita is profound.

“Subhuti! Because the earth dhatu is profound, prajnaparamita is profound; because the water, fire, wind, space, and consciousness dhatus are profound, prajnaparamita is profound.

“Subhuti! Because ignorance is profound, prajnaparamita is profound; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are profound, prajnaparamita is profound.

“Subhuti! Because the perfection of generosity is profound, prajnaparamita is profound; because the perfections of pure discipline, patience, diligence, and meditative concentration are profound, prajnaparamita is profound.

“Subhuti! Because the emptiness of the internal is profound, prajnaparamita is profound; 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are profound, prajnaparamita is profound.

“Subhuti! Because suchness is profound, prajnaparamita is profound; because the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the reality limit, the realm of space, and the inconceivable realm are profound, prajnaparamita is profound.

“Subhuti! Because the Noble Truth of suffering is profound, prajnaparamita is profound; because the Noble Truths of the origin, cessation, and path are profound, prajnaparamita is profound.

“Subhuti! Because the four meditative absorptions are profound, prajnaparamita is profound; because the four immeasurables and the four formless concentrations are profound, prajnaparamita is profound.

“Subhuti! Because the eight liberations are profound, prajnaparamita is profound; because the eight spheres of mastery, the nine successive attainments, and the ten totality spheres are profound, prajnaparamita is profound.

“Subhuti! Because the four establishments of mindfulness are profound, prajnaparamita is profound; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are profound, prajnaparamita is profound.

“Subhuti! Because the Dharma gateway of the liberation of emptiness is profound, prajnaparamita is profound; because the Dharma gateways of the liberations of signlessness and wishlessness are profound, prajnaparamita is profound.

“Subhuti! Because the ten bodhisattva grounds are profound, prajnaparamita is profound.

“Subhuti! Because the five kinds of eyes are profound, prajnaparamita is profound; because the six superknowledges are profound, prajnaparamita is profound.

“Subhuti! Because the ten powers of a Buddha are profound, prajnaparamita is profound; 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 profound, prajnaparamita is profound.

“Subhuti! Because the Dharma of never losing mindfulness is profound, prajnaparamita is profound; because the nature of constant equanimity is profound, prajnaparamita is profound.

“Subhuti! Because the knowledge of all things is profound, prajnaparamita is profound; because the knowledge of the aspects of the paths and the knowledge of all aspects are profound, prajnaparamita is profound.

“Subhuti! Because all dharani gateways are profound, prajnaparamita is profound; because all samadhi gateways are profound, prajnaparamita is profound.

“Subhuti! Because the fruit of stream-entry is profound, prajnaparamita is profound; because the fruits of once-returning, non-returning, and arhatship are profound, prajnaparamita is profound.

“Subhuti! Because the attainment of a pratyekabuddha is profound, prajnaparamita is profound.

“Subhuti! Because all the practices of great bodhisattvas are profound, prajnaparamita is profound.

“Subhuti! Because the unsurpassed awakening of all Buddhas is profound, prajnaparamita is profound.

“Therefore, prajnaparamita is said to be exceedingly profound.”

The Venerable Subhuti said to the Buddha: “World-Honored One! Is such prajnaparamita a great treasury of jewels?”

The Buddha said: “So it is! For prajnaparamita is able to bestow upon sentient beings the jewel of merit.

“Subhuti! Such a great treasury of jewels that is prajnaparamita is able to bestow upon sentient beings the Dharma jewels of the ten wholesome courses of karma, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges.

“Subhuti! Such a great treasury of jewels that is prajnaparamita is able to bestow upon sentient beings the Dharma jewels of the perfections of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita.

“Subhuti! Such a great treasury of jewels that is prajnaparamita is able to bestow upon sentient beings the Dharma jewels of 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, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.”

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of suchness, the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, the inconceivable realm, and the noble truths.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of 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 enlightenment, and the Noble Eightfold Path.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the gateways to liberation through emptiness, signlessness, and wishlessness.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the ten bodhisattva grounds.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the five kinds of eyes and the six superknowledges.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of unfailing mindfulness and constant equanimity.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of all dharani gateways and all samadhi gateways.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the fruits of stream-enterer, once-returner, non-returner, and arhat.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the fruition of a pratyekabuddha.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of all the practices of great bodhisattvas.

Subhuti! Such a great treasury of jewels—the prajnaparamita—is able to bestow upon sentient beings the precious Dharma of the supreme enlightenment of all Buddhas.

Therefore, prajnaparamita is called the great treasury of jewels.

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