大般若波羅蜜多經

XXXXII. CHAPTER ON THE INCONCEIVABLE

03

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of form, can form be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of feeling, perception, formations, and consciousness, can feeling, perception, formations, and consciousness be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the eye ayatana, can the eye ayatana be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the ear, nose, tongue, body, and mind ayatanas, can the ear, nose, tongue, body, and mind ayatanas be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the form ayatana, can the form ayatana be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the sound, odor, taste, tangible-object, and dharma ayatanas, can the sound, odor, taste, tangible-object, and dharma ayatanas be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the eye dhatu, can the eye dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition, can the form dhatu through the feelings arising with eye contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the ear dhatu, can the ear dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition, can the sound dhatu through the feelings arising with ear contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the nose dhatu, can the nose dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition, can the odor dhatu through the feelings arising with nose contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the tongue dhatu, can the tongue dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition, can the taste dhatu through the feelings arising with tongue contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the body dhatu, can the body dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as condition, can the tangible-object dhatu through the feelings arising with body contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the mind dhatu, can the mind dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the dharma dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising with mind contact as condition, can the dharma dhatu through the feelings arising with mind contact as condition be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the earth dhatu, can the earth dhatu be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the water, fire, wind, space, and consciousness dhatus, can the water, fire, wind, space, and consciousness dhatus be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of ignorance, can ignorance be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, can formations through aging and death, sorrow, lamentation, pain, grief, and distress be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the perfection of generosity, can the perfection of generosity be apprehended? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, can pure morality through prajnaparamita be apprehended?

Subhuti! What do you think? Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the emptiness of internal phenomena, can the emptiness of internal phenomena be apprehended?

Within the inconceivable, the immeasurable, the innumerable, the incomparable, and the absence of self-nature of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature,

can the emptiness of external phenomena through the emptiness of the nonbeing of self-nature be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of suchness, can suchness be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, can the Dharma realm through the inconceivable realm be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the Noble Truth of suffering, can the Noble Truth of suffering be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the Noble Truths of the origin, cessation, and path, can the Noble Truths of the origin, cessation, and path be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the four meditative absorptions, can the four meditative absorptions be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the four immeasurables and the four formless concentrations, can the four immeasurables and the four formless concentrations be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the eight liberations, can the eight liberations be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, can the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the four establishments of mindfulness, can the four establishments of mindfulness be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, can the four right efforts through the Noble Eightfold Path be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the gateway to liberation through emptiness, can the gateway to liberation through emptiness be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the gateways to liberation through signlessness and wishlessness, can the gateways to liberation through signlessness and wishlessness be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the ten bodhisattva grounds, can the ten bodhisattva grounds be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the five kinds of eyes, can the five kinds of eyes be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the six superknowledges, can the six superknowledges be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the ten powers of a Buddha, can the ten powers of a Buddha be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha, can the four fearlessnesses through the eighteen exclusive qualities of a Buddha be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the quality of never losing mindfulness, can the quality of never losing mindfulness be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of constant equanimity, can constant equanimity be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the wisdom that knows all things, can the wisdom that knows all things be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the wisdom that knows the aspects of the paths and the wisdom that knows all aspects, can the wisdom that knows the aspects of the paths and the wisdom that knows all aspects be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of all dharani gateways, can all dharani gateways be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of all samadhi gateways, can all samadhi gateways be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the fruit of stream-entry, can the fruit of stream-entry be apprehended? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the fruits of once-returning, non-returning, and arhatship, can the fruits of once-returning, non-returning, and arhatship be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the realization of a pratyekabuddha, can the realization of a pratyekabuddha be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of all the practices of great bodhisattvas, can all the practices of great bodhisattvas be apprehended?

Subhuti, what do you think? Within the inconceivability, immeasurability, innumerability, incomparability, and absence of intrinsic nature of the unsurpassed perfect awakening of all Buddhas, can the unsurpassed perfect awakening of all Buddhas be apprehended?

Subhuti replied, “No, Blessed One!”

The Buddha said, “Subhuti, so it is! So it is! For this reason, all dharmas are inconceivable, immeasurable, innumerable, and incomparable.”

Subhuti, because all dharmas are inconceivable, immeasurable, innumerable, and unequaled, the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, because the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, conception ceases; because they are immeasurable, measurement ceases; because they are innumerable, enumeration ceases; because they are unequaled, comparison ceases.

Subhuti, for this reason, all dharmas are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, because the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, they transcend conception; because they are immeasurable, they transcend measurement; because they are innumerable, they transcend enumeration; because they are unequaled, they transcend comparison.

Subhuti, for this reason, all dharmas are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, “inconceivable” is merely the verbal designation “inconceivable”; “immeasurable” is merely the verbal designation “immeasurable”; “innumerable” is merely the verbal designation “innumerable”; “unequaled” is merely the verbal designation “unequaled.”

Subhuti, for this reason, the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, they are inconceivable as space is inconceivable; immeasurable as space is immeasurable; innumerable as space is innumerable; unequaled as space is unequaled.

Subhuti, for this reason, the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones, as well as the shravakas, pratyekabuddhas, devas, humans, asuras, and others in the world, are all inconceivable, immeasurable, innumerable, and unequaled.

Subhuti, for this reason, the Buddha-dharmas, the Tathagata-dharmas, the natural dharmas, and the dharmas of the knowledge of all-knowing wisdom of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and unequaled.

When the Buddha expounded dharmas that were inconceivable, immeasurable, innumerable, and unequaled in this way, five hundred bhikshus in the assembly, no longer tainted by the outflows, attained liberation of mind. A further two thousand bhikshunis, likewise no longer tainted by the outflows, attained liberation of mind. A further sixty thousand male lay devotees became free from dust and defilement with respect to all dharmas and gave rise to the pure Dharma-eye.

A further thirty-seven thousand female lay devotees likewise became free from dust and defilement with respect to all dharmas and gave rise to the pure Dharma-eye. A further twenty thousand great bodhisattvas attained patient acceptance of the non-arising of dharmas and received predictions of their attainment of Buddhahood during the Auspicious Eon.

XXXXIII. CHAPTER ON DISCERNING THE MATTER

01

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One, the profound prajnaparamita appears in the world for a great purpose. The profound prajnaparamita appears in the world for an inconceivable purpose. The profound prajnaparamita appears in the world for an immeasurable purpose. The profound prajnaparamita appears in the world for an innumerable purpose. The profound prajnaparamita appears in the world for an unequaled purpose.”

The Buddha said, “Subhuti, so it is! So it is! It is exactly as you have said! The profound prajnaparamita appears in the world for a great purpose; it appears in the world for an inconceivable purpose; it appears in the world for an immeasurable purpose; it appears in the world for an innumerable purpose; it appears in the world for an unequaled purpose. Why is this? Subhuti, it is because the profound prajnaparamita can bring to fulfillment the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment 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 non-change, 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.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment suchness, the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the four meditative concentrations, the four immeasurables, and the four formless attainments.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment 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 eightfold noble path.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the ten bodhisattva grounds.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the five kinds of eyes and the six superknowledges.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment 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, it is because the profound prajnaparamita can bring to fulfillment the dharma of never losing mindfulness and the nature of constant equanimity.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment all dharani gateways and all samadhi gateways.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and arhatship.

“Subhuti, it is because the profound prajnaparamita can bring to fulfillment the fruit of pratyekabuddhahood.”

Subhuti! Because profound prajnaparamita is capable of bringing all the practices of great bodhisattvas to accomplishment.

Subhuti! Because profound prajnaparamita is capable of bringing the unsurpassed awakening of all Buddhas to accomplishment.

Subhuti! It is like a consecrated Kshatriya great king, majestic, powerful, and sovereign, who subdues all and entrusts the affairs of state to his chief ministers, remaining at ease, free from duties, secure, and joyful.

Subhuti! The Tathagata is likewise. As the great Dharma King, he entrusts the Dharma of the shravakas, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, and the Dharma of the Buddhas entirely to profound prajnaparamita.

Therefore, prajnaparamita is capable of bringing all endeavors to accomplishment. Thus, Subhuti, profound prajnaparamita appears in the world for a great purpose; it appears in the world for an inconceivable purpose; it appears in the world for an immeasurable purpose; it appears in the world for an incalculable purpose; it appears in the world for an incomparable purpose. Why is this?

Subhuti! Because profound prajnaparamita appears in the world without attachment to form, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to feeling, perception, formations, or consciousness, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the eye ayatana, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the ear, nose, tongue, body, or mind ayatana, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the form ayatana, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the sound, odor, taste, tangible-object, or dharma ayatana, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the eye dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the ear dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the nose dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the tongue dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the body dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the mind dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the earth dhatu, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the water, fire, wind, space, or consciousness dhatu, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to ignorance, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the perfection of generosity, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the emptiness of the internal, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment 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 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 unobtainable, the emptiness of nonbeing, the emptiness of self-nature,

or the emptiness of the self-nature of nonbeing, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to suchness, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the Noble Truth of suffering, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the Noble Truths of the origin of suffering, cessation, or the path, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the four meditative absorptions, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the four immeasurables or the four formless attainments, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the eight liberations, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the four foundations of mindfulness, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the gateway of liberation through emptiness, it is capable of bringing endeavors to accomplishment; because it appears in the world without attachment to the gateways of liberation through signlessness or wishlessness, it is capable of bringing endeavors to accomplishment.

Subhuti! Because profound prajnaparamita appears in the world without attachment to the ten bodhisattva bhumis, it is capable of bringing endeavors to accomplishment.

Subhuti, because profound prajnaparamita appears in the world without attachment to the five kinds of eyes, it is capable of accomplishing its work; because it appears in the world without attachment to the six superknowledges, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the ten powers of a Buddha, it is capable of accomplishing its work; because it appears in the world without attachment to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the quality of never losing mindfulness, it is capable of accomplishing its work; because it appears in the world without attachment to the nature of perpetual equanimity, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the knowledge of all things, it is capable of accomplishing its work; because it appears in the world without attachment to the knowledge of the aspects of the paths and the knowledge of all aspects, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to any dharani gateway, it is capable of accomplishing its work; because it appears in the world without attachment to any samadhi gateway, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the fruit of stream-entry, it is capable of accomplishing its work; because it appears in the world without attachment to the fruits of once-returning, non-returning, and arhatship, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the fruit of a pratyekabuddha, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to any practice of a great bodhisattva, it is capable of accomplishing its work.

Subhuti, because profound prajnaparamita appears in the world without attachment to the unsurpassed awakening of the Buddhas, it is capable of accomplishing its work.

At that time, the Venerable Subhuti said to the Buddha: Blessed One, how does profound prajnaparamita appear in the world without attachment to form and without attachment to feeling, perception, volitional formations, or consciousness?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the eye ayatana and without attachment to the ear, nose, tongue, body, or mind ayatana?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the form ayatana and without attachment to the sound, odor, taste, tangible object, or dharma ayatana?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the eye dhatu and without attachment to the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising in dependence upon eye-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the ear dhatu and without attachment to the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising in dependence upon ear-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the nose dhatu and without attachment to the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising in dependence upon nose-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the tongue dhatu and without attachment to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising in dependence upon tongue-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the body dhatu and without attachment to the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising in dependence upon body-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the mind dhatu and without attachment to the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising in dependence upon mind-contact?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the earth dhatu and without attachment to the water, fire, wind, space, or consciousness dhatu?

Blessed One, how does profound prajnaparamita appear in the world without attachment to ignorance and without attachment to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the perfection of generosity and without attachment to the perfections of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita?

Blessed One, how does profound prajnaparamita appear in the world without attachment to inner emptiness and without attachment to 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 non-change, 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?

Blessed One, how does profound prajnaparamita appear in the world without attachment to suchness and without attachment to the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the Noble Truth of suffering and without attachment to the Noble Truths of the origin of suffering, its cessation, or the path?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the four meditative absorptions and without attachment to the four immeasurables or the four formless attainments?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the eight liberations and without attachment to the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the four establishments of mindfulness and without attachment to the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold Noble Path?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the liberation gateway of emptiness and without attachment to the liberation gateways of signlessness or wishlessness?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the ten bodhisattva bhumis?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the five kinds of eyes and without attachment to the six superknowledges?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the ten powers of a Buddha and without attachment 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?

Blessed One, how does profound prajnaparamita appear in the world without attachment to the quality of never losing mindfulness and without attachment to the nature of perpetual equanimity?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to any dharani gateways or any samadhi gateways?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to the fruit of stream-entry or the fruits of once-returning, non-returning, or arhatship?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to the fruit of a pratyekabuddha?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to any of the practices of great bodhisattvas?

“Blessed One! Why does profound prajnaparamita appear in the world without becoming attached to the unsurpassed enlightenment of the Buddhas?”

The Buddha said, “Subhuti, what do you think? Do you perceive form as something that can be grasped or attached to? Do you perceive feeling, perception, formations, or consciousness as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

Subhuti replied, “No, Blessed One!”

“Subhuti, what do you think? Do you perceive the eye ayatana as something that can be grasped or attached to? Do you perceive the ear, nose, tongue, body, or mind ayatana as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the form ayatana as something that can be grasped or attached to? Do you perceive the sound, odor, taste, tangible-object, or mental-object ayatana as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the eye dhatu as something that can be grasped or attached to? Do you perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings produced with eye-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the ear dhatu as something that can be grasped or attached to? Do you perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings produced with ear-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the nose dhatu as something that can be grasped or attached to? Do you perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings produced with nose-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the tongue dhatu as something that can be grasped or attached to? Do you perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings produced with tongue-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the body dhatu as something that can be grasped or attached to? Do you perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings produced with body-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the mind dhatu as something that can be grasped or attached to? Do you perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings produced with mind-contact as their condition as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the earth dhatu as something that can be grasped or attached to? Do you perceive the water, fire, wind, space, or consciousness dhatu as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive ignorance as something that can be grasped or attached to? Do you perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the perfection of generosity as something that can be grasped or attached to? Do you perceive the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the emptiness of the internal as something that can be grasped or attached to? Do you perceive 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 non-change, 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 as something that can be grasped or attached to?

Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive suchness as something that can be grasped or attached to? Do you perceive 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 certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the Noble Truth of suffering as something that can be grasped or attached to? Do you perceive the Noble Truths of the origin of suffering, its cessation, or the path as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

“Subhuti, what do you think? Do you perceive the four meditative absorptions as something that can be grasped or attached to? Do you perceive the four immeasurables or the four formless attainments as something that can be grasped or attached to? Do you perceive any dharma by which grasping or attachment can occur? Do you perceive grasping or attachment as occurring on account of that dharma?”

“No, Blessed One!”

Subhuti! What do you think? Do you perceive the eight liberations as something that can be grasped or attached to? Do you perceive the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the four foundations of mindfulness as something that can be grasped or attached to? Do you perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the liberation door of emptiness as something that can be grasped or attached to? Do you perceive the liberation doors of signlessness and wishlessness as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the ten bodhisattva grounds as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the five kinds of eyes as something that can be grasped or attached to? Do you perceive the six superknowledges as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the ten powers of a Buddha as something that can be grasped or attached to? Do you perceive the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the Dharma of non-forgetfulness as something that can be grasped or attached to? Do you perceive the nature of perpetual equanimity as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the knowledge of all things as something that can be grasped or attached to? Do you perceive the knowledge of the aspects of the path or the knowledge of all aspects as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive all dharani doors as something that can be grasped or attached to? Do you perceive all samadhi doors as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the fruit of stream-entry as something that can be grasped or attached to? Do you perceive the fruits of once-returning, non-returning, or arhatship as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the fruit of a pratyekabuddha as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive all the practices of great bodhisattvas as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Subhuti! What do you think? Do you perceive the supreme awakening of the Buddhas as something that can be grasped or attached to? Do you perceive any dharma that can be grasped or attached to? Do you perceive that, because of such a dharma, there is grasping or attachment?

No, Blessed One!

Fascicle 310

THE END