大般若波羅蜜多經

XXXXIII. CHAPTER ON DISCERNING MATTERS

02

The Buddha said: Excellent! Excellent! Subhuti! Thus it is! Thus it is! It is exactly as you have said!

Subhuti! I also do not see form as something that can be grasped or attached to, nor do I see feeling, perception, formations, or consciousness as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the eye ayatana as something that can be grasped or attached to, nor do I see the ear, nose, tongue, body, or mind ayatana as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the form ayatana as something that can be grasped or attached to, nor do I see the sound, odor, taste, tangible-object, or dharma ayatana as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the eye dhatu as something that can be grasped or attached to; nor do I see the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the ear dhatu as something that can be grasped or attached to; nor do I see the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the nose dhatu as something that can be grasped or attached to; nor do I see the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the tongue dhatu as something that can be grasped or attached to; nor do I see the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the body dhatu as something that can be grasped or attached to; nor do I see the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the mind dhatu as something that can be grasped or attached to; nor do I see the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the earth dhatu as something that can be grasped or attached to, nor do I see the water, fire, wind, space, or consciousness dhatu as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see ignorance as something that can be grasped or attached to, nor do I see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the perfection of generosity as something that can be grasped or attached to, nor do I see the perfections of pure morality, patience, diligence, meditation, or prajnaparamita as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the emptiness of the internal as something that can be grasped or attached to; nor do I see 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as something that can be grasped or attached to.

I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see suchness as something that can be grasped or attached to; nor do I see 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 true limit, the realm of space, or the inconceivable realm as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the Noble Truth of suffering as something that can be grasped or attached to, nor do I see the Noble Truths of the origin of suffering, its cessation, or the path as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the four meditative absorptions as something that can be grasped or attached to, nor do I see the four immeasurables or the four formless concentrations as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the eight liberations as something that can be grasped or attached to, nor do I see the eight spheres of mastery, the nine successive concentrations, or the ten totalities as something that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see anything by virtue of which grasping or attachment could arise. Because I do not see it, I do not grasp it; because I do not grasp it, I do not become attached to it.

Subhuti! I also do not see the four foundations of mindfulness as anything that can be grasped or attached to; nor do I see the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the liberation gateway of emptiness as anything that can be grasped or attached to; nor do I see the liberation gateways of signlessness and wishlessness as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the ten bodhisattva bhumis as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the five kinds of eyes as anything that can be grasped or attached to, nor do I see the six superknowledges as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the ten powers of a Buddha as anything that can be grasped or attached to; nor do I see 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 as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the Dharma of non-forgetfulness as anything that can be grasped or attached to, nor do I see the nature of constant equanimity as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the knowledge of all things as anything that can be grasped or attached to; nor do I see the knowledge of the aspects of the paths or the knowledge of all aspects as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see any dharani gateway as anything that can be grasped or attached to, nor do I see any samadhi gateway as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the fruit of stream-entry as anything that can be grasped or attached to; nor do I see the fruits of once-returning, non-returning, or arhatship as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the fruit of a pratyekabuddha as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see any of the practices of great bodhisattvas as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti! I also do not see the supreme awakening of the Buddhas as anything that can be grasped or attached to. I also do not see any dharma that can be grasped or attached to, nor do I see that grasping or attachment arises because of such a dharma. Because I do not see, I do not grasp; because I do not grasp, I do not become attached.

Subhuti, I also do not perceive the Buddha-nature, the Tathagata-nature, the nature of spontaneous Dharma, or the nature of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones as something that can be grasped or attached to. Nor do I perceive any dharma that can be grasped or attached to, nor do I perceive that grasping or attachment arises through such a dharma. Because it is not perceived, it is not grasped; because it is not grasped, there is no attachment.

Therefore, Subhuti, a great bodhisattva should not become attached to form, nor should a great bodhisattva become attached to feeling, perception, formations, or consciousness. A great bodhisattva should not become attached to the eye ayatana, nor to the ear, nose, tongue, body, or mind ayatana. A great bodhisattva should not become attached to the form ayatana, nor to the sound, odor, taste, touch, or dharma ayatana.

A great bodhisattva should not become attached to the eye dhatu, nor to the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition. A great bodhisattva should not become attached to the ear dhatu, nor to the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition. A great bodhisattva should not become attached to the nose dhatu, nor to the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition.

A great bodhisattva should not become attached to the tongue dhatu, nor to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition. A great bodhisattva should not become attached to the body dhatu, nor to the touch dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition. A great bodhisattva should not become attached to the mind dhatu, nor to the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition.

A great bodhisattva should not become attached to the earth dhatu, nor to the water, fire, wind, space, or consciousness dhatu. A great bodhisattva should not become attached to ignorance, nor to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress. A great bodhisattva should not become attached to the perfection of generosity, nor to the perfections of pure morality, patience, vigor, meditation, or prajnaparamita.

A great bodhisattva should not become attached to the emptiness of the internal, nor to 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 nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing.

A great bodhisattva should also not become attached to true suchness, nor to the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, or the inconceivable realm. A great bodhisattva should not become attached to the Noble Truth of suffering, nor to the Noble Truths of its origin, cessation, or the path.

A great bodhisattva should not become attached to the four meditative absorptions, nor to the four immeasurables or the four formless concentrations. A great bodhisattva should not become attached to the eight liberations, nor to the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality. A great bodhisattva should not become attached to the four foundations of mindfulness, nor to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

A great bodhisattva should not become attached to the liberation gateway of emptiness, nor to the liberation gateways of signlessness or wishlessness. A great bodhisattva should not become attached to the ten bodhisattva grounds. A great bodhisattva should not become attached to the five kinds of eyes, nor to the six superknowledges.

A great bodhisattva should not become attached to the Buddha’s ten powers, nor to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. A great bodhisattva should not become attached to the quality of never forgetting, nor to the nature of constant equanimity. A great bodhisattva should not become attached to the knowledge of all things, nor to the knowledge of the aspects of the paths or the knowledge of all aspects.

A great bodhisattva should not become attached to any dharani gateway, nor to any samadhi gateway. A great bodhisattva should not become attached to the fruit of stream-entry, nor to the fruits of once-returning, non-returning, or arhatship. A great bodhisattva should not become attached to the attainment of a pratyekabuddha.

A great bodhisattva should not become attached to any practices of a great bodhisattva. A great bodhisattva should not become attached to the unsurpassed enlightenment of the Buddhas. A great bodhisattva should not become attached to the Buddha-nature, the Tathagata-nature, the nature of spontaneous Dharma, or the nature of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones.

At that time, the devas of the Desire Realm and the Form Realm addressed the Buddha: “Blessed One, such prajnaparamita is exceedingly profound, difficult to see and difficult to know. It cannot be investigated by thought and transcends the realm of investigation. It is quiescent and sublime, certain and subtle, and can be clearly understood only by those of keen wisdom.

“Blessed One, if sentient beings are able to have profound faith in and understanding of such prajnaparamita, it should be known that in the past they made offerings to immeasurable Buddhas, made vast vows in the presence of those Buddhas, planted many roots of virtue, and were embraced and guided by immeasurable spiritual friends. Only thereby are they able to have faith in and understand profound prajnaparamita.

“Blessed One, suppose that all kinds of sentient beings throughout the trichiliocosm attained the stages of faith-followers, Dharma-followers, those approaching the fruit of stream-entry, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. Whether in their attainment of knowledge or abandonment, they would still not equal a person who, for a single day, delights in, reflects upon, examines, and contemplates this profound prajnaparamita.

That person’s attainment of patient acceptance with regard to this prajnaparamita surpasses their knowledge and abandonment immeasurably and boundlessly. Why is this, Blessed One? The knowledge and abandonment of all faith-followers constitute only a small portion of the patient acceptance of the non-arising of dharmas realized by a great bodhisattva.

“Blessed One, the knowledge and abandonment of all Dharma-followers, those approaching the fruit of stream-entry, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas constitute only a small portion of the patient acceptance of the non-arising of dharmas realized by a great bodhisattva.”

The Buddha then told the devas: “So it is! So it is! It is exactly as you have said! The knowledge and abandonment of all faith-followers, Dharma-followers, those approaching the fruit of stream-entry, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas constitute only a small portion of the patient acceptance of the non-arising of dharmas realized by a great bodhisattva.”

You should know, devas! If any good man or good woman, upon merely hearing such profound prajnaparamita, copies, recites, receives and retains, contemplates, and cultivates it, that good man or good woman will be liberated from birth and death and attain nirvana more swiftly than other good men and good women who delight in seeking the attainments of the shravakas or pratyekabuddhas, yet remain apart from prajnaparamita and study other scriptures for one kalpa or more than one kalpa.

Why is this? Devas! In this most profound prajnaparamita, all sublime and wondrous qualities are extensively taught.

Those who follow through faith, those who follow the Dharma, those at the eighth stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas should all diligently study and cultivate this Dharma. All Tathagatas, Worthy Ones, Perfectly Awakened Ones rely upon this Dharma in their training and have realized, will realize, and now realize unsurpassed perfect awakening.

At that time, the devas together addressed the Buddha: Blessed One! Such prajnaparamita is the great paramita. Blessed One! Such prajnaparamita is the inconceivable paramita. Blessed One! Such prajnaparamita is the immeasurable paramita. Blessed One! Such prajnaparamita is the innumerable paramita. Blessed One! Such prajnaparamita is the incomparable paramita.

Blessed One! Those who follow through faith, those who follow the Dharma, those at the eighth stage, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas all diligently study and cultivate such profound prajnaparamita, swiftly becoming liberated from birth and death and attaining nirvana. All great bodhisattvas diligently study and cultivate such profound prajnaparamita and swiftly realize unsurpassed perfect awakening.

Blessed One! Although all shravakas, pratyekabuddhas, and bodhisattvas rely upon such profound prajnaparamita, diligently study and cultivate it, and all reach the ultimate culmination, that prajnaparamita neither increases nor diminishes.

At that time, after the devas of the Desire Realm and Form Realm had spoken thus, they bowed their heads at the Buddha’s feet, circumambulated him three times to the right, took leave of the Buddha, and returned to their celestial palaces. Before they had gone far from the assembly, they suddenly disappeared.

XXXXIV. CHAPTER ON THE VARIOUS ANALOGIES

01

Then Venerable Subhuti addressed the Buddha: Blessed One! If a great bodhisattva, upon hearing such profound prajnaparamita taught, develops deep faith and understanding and also constantly copies, recites, receives and retains, contemplates, and cultivates it, from where was that great bodhisattva born into this place?

The Buddha said: Subhuti! If a great bodhisattva, upon hearing such profound prajnaparamita taught, develops deep faith and understanding, without timidity or weakness, fear or alarm, doubt or confusion, but instead rejoices with delight; if, in every thought, that bodhisattva contemplates the meaning and principles of profound prajnaparamita, whether walking, standing, sitting, or lying down, without ever resting; and if that bodhisattva constantly follows a Dharma teacher, respectfully asking questions, like a calf that never leaves its mother—then, Subhuti, for the sake of seeking the profound meaning and principles of prajnaparamita, that great bodhisattva never departs from the teacher of the Prajnaparamita Dharma.

Until attaining profound prajnaparamita, that bodhisattva keeps the scriptures in hand, receives and retains, recites, contemplates, and cultivates them until gaining complete mastery, constantly following the Dharma teacher without ever ceasing. Subhuti, you should know that this great bodhisattva was born from the human realm into the human realm. Why is this?

Subhuti! In former lives, these good men and good women abiding in the bodhisattva vehicle delighted in hearing profound prajnaparamita. Having heard it, they received and retained, recited, contemplated, and diligently cultivated it.

They also constantly copied it and adorned it with various precious objects. They further reverently made offerings to it, honored it, and praised it with many kinds of exquisite flower garlands, ointments, powdered incense, garments, necklaces, banners, canopies, music, and lamps. By virtue of these roots of goodness, after dying in the human realm they were reborn in the human realm.

Upon hearing that profound prajnaparamita, they developed deep faith and understanding and again constantly copied, recited, received and retained, contemplated, and cultivated it.

Venerable Subhuti again addressed the Buddha: Blessed One! Are there great bodhisattvas endowed with such excellent merit who, after making offerings to and serving the Buddhas in other regions, are born from those regions into this realm and, upon hearing such profound prajnaparamita taught, develop deep faith and understanding and constantly copy, recite, receive and retain, contemplate, and cultivate it without weariness?

The Buddha said: Subhuti! So it is! So it is!

There are great bodhisattvas endowed with such excellent merit who, after making offerings to and serving the Buddhas in other regions, are born from those places into this realm and, upon hearing such profound prajnaparamita taught, develop deep faith and understanding. They also constantly copy, recite, receive and retain, contemplate, and cultivate it without weariness. Why is this?

It is because, in the past, those great bodhisattvas heard such profound prajnaparamita taught in the presence of immeasurable Buddhas in other regions and developed deep faith and understanding. They also constantly copied, recited, received and retained, contemplated, and cultivated it without weariness. By virtue of those roots of goodness, they were born from those realms into this place.

Furthermore, Subhuti! There are also great bodhisattvas who, after the end of their lives in the Tushita Heaven, are born into the human realm. You should know that they too are endowed with such excellent merit. Why is this? In their former lives in the Tushita Heaven, those great bodhisattvas inquired into the profound meaning and principles of prajnaparamita at the dwelling place of the great bodhisattva Maitreya. By virtue of those roots of goodness, they were born from there into this place and, upon hearing such profound prajnaparamita taught, developed deep faith and understanding. They also constantly copied, recited, received and retained, contemplated, and cultivated it without weariness.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although they heard prajnaparamita in former lives, did not inquire into its profound meaning and principles. Now, having been born in the human realm and hearing such profound prajnaparamita taught, their minds are bewildered, hesitant, and timid, or they develop erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although they heard the paramita of meditative concentration in former lives, did not inquire into its profound meaning and principles. Now, having been born in the human realm and hearing such profound prajnaparamita taught, their minds are bewildered, hesitant, and timid, or they develop erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although they heard the paramita of diligence in former lives, did not inquire into its profound meaning and principles. Now, having been born in the human realm and hearing such profound prajnaparamita taught, their minds are bewildered, hesitant, and timid, or they develop erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although they heard the paramita of patient acceptance in former lives, did not inquire into its profound meaning and principles. Now, having been born in the human realm and hearing such profound prajnaparamita taught, their minds are bewildered, hesitant, and timid, or they develop erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although they heard the paramita of pure ethical discipline in former lives, did not inquire into its profound meaning and principles. Now, having been born in the human realm and hearing such profound prajnaparamita taught, their minds are bewildered, hesitant, and timid, or they develop erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the perfection of generosity, did not inquire into its profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, did not inquire into their profound meaning and principles.

Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharma, the abiding of dharma, the ultimate reality, the realm of space, and the inconceivable realm, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the Noble Truths of suffering, its origin, its cessation, and the path, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four meditative absorptions, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four immeasurables, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four formless concentrations, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the eight liberations, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the eight spheres of mastery, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the nine successive attainments, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the ten spheres of totality, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four establishments of mindfulness, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four right efforts, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the four bases of spiritual power, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the five faculties, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the five powers, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the seven factors of enlightenment, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the eightfold Noble Path, did not inquire into its profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the ten bodhisattva grounds, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are sentient beings abiding in the bodhisattva vehicle who, although in past lives they heard of the five kinds of eyes, did not inquire into their profound meaning and principles. Now, born in the human realm, when they hear this profound prajnaparamita being taught, their minds become confused, doubtful, and fearful, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the six superknowledges, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the Buddha’s ten powers, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the four fearlessnesses, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the four unobstructed knowledges, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the eighteen unique qualities of a Buddha, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the Dharma of non-forgetfulness, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the nature of perpetual equanimity, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the knowledge of all things, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the knowledge of the aspects of the paths, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the knowledge of all aspects, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of all dharani gateways, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of all samadhi gateways, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of all the practices of great bodhisattvas, did not inquire into their profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard of the supreme awakening of the Buddhas, did not inquire into its profound meaning. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds become confused, hesitant, and timid, or they give rise to erroneous understanding.

Furthermore, Subhuti! There are beings abiding in the bodhisattva vehicle who, although in previous lives they heard prajnaparamita and also inquired into its profound meaning, did not constantly practice in accordance with it for even one, two, three, four, or five days. Now, born in the human realm and hearing this profound prajnaparamita taught, their minds remain steadfast and unshakable for one day or even as many as five days; but as soon as they cease hearing it, they regress.

Why is this? Subhuti, it is because those beings abiding in the bodhisattva vehicle, although in previous lives they heard prajnaparamita and inquired into its profound meaning, did not practice in accordance with the teaching. Therefore, in this life, if they encounter virtuous friends who earnestly encourage them, they delight in listening to and upholding profound prajnaparamita; but if no virtuous friends earnestly encourage them, they do not delight in listening to or upholding this sutra.

At times they delight in hearing prajnaparamita, and at times they do not; at times they are steadfast, and at times they regress. Their minds are unstable, advancing and retreating without constancy, like thin silk drifting with the wind.

Subhuti! You should know that these beings have only recently aroused the aspiration for the Mahayana. They have not yet long attended upon true spiritual friends, have not yet made offerings to the Buddhas, the Blessed Ones, and have not yet upheld, recited, copied, contemplated, or expounded profound prajnaparamita.

Subhuti, you should know that those beings have never cultivated or studied profound prajnaparamita; they have never cultivated or studied the paramitas of meditation, diligence, patience, pure morality, and generosity. They have never cultivated or studied the emptiness of the internal;

they have never cultivated or studied the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing.

They have never cultivated or studied suchness; they have never cultivated or studied the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, or the inconceivable realm. They have never cultivated or studied the Noble Truth of suffering; they have never cultivated or studied the Noble Truths of its origin, cessation, and the path.

They have never cultivated or studied the four meditative absorptions; they have never cultivated or studied the four immeasurables or the four formless attainments. They have never cultivated or studied the eight liberations; they have never cultivated or studied the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities. They have never cultivated or studied the four foundations of mindfulness; they have never cultivated or studied 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.

They have never cultivated or studied the liberation gateway of emptiness; they have never cultivated or studied the liberation gateways of signlessness and wishlessness. They have never cultivated or studied the ten bodhisattva grounds. They have never cultivated or studied the five kinds of eyes or the six superknowledges.

They have never cultivated or studied the Buddha’s ten powers; they have never cultivated or studied the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. They have never cultivated or studied the quality of never forgetting; they have never cultivated or studied the nature of constant equanimity.

They have never cultivated or studied the knowledge of all things; they have never cultivated or studied the knowledge of the aspects of the paths or the knowledge of all aspects. They have never cultivated or studied any dharani gateway or any samadhi gateway. They have never cultivated or studied the Dharma of the fruit of stream-entry; they have never cultivated or studied the Dharma of the fruits of once-returning, non-returning, or arhatship.

They have never cultivated or studied the Dharma of the fruit of a pratyekabuddha. They have never cultivated or studied any of the great practices of bodhisattvas. They have never cultivated or studied the supreme perfect awakening of the Buddhas.

Subhuti, you should know that such beings have only recently set forth toward the Great Vehicle. With respect to the Dharma of the Great Vehicle, they have developed only a small measure of faith, reverence, fondness, and delight. They have not regularly copied, accepted and retained, read and recited, reflected upon, or cultivated profound prajnaparamita, nor expounded it for others.

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