大般若波羅蜜多經

XXXIX. CHAPTER: THE MERIT DIFFICULT TO HEAR

02

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to suchness, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating suchness. If, with regard to the dhatu of Dharma, the nature of Dharma, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the dhatu of Dharma through to the inconceivable realm.

Why is this? Kausika! It is because that great bodhisattva contemplates suchness through to the inconceivable realm and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the Noble Truth of suffering, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the Noble Truth of suffering. If, with regard to the Noble Truths of the origin, cessation, and path, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the Noble Truths of the origin, cessation, and path. Why is this? Kausika! It is because that great bodhisattva contemplates the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the four meditative absorptions, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the four meditative absorptions. If, with regard to the four immeasurables and the four formless concentrations, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the four immeasurables and the four formless concentrations. Why is this? Kausika! It is because that great bodhisattva contemplates the four meditative absorptions, the four immeasurables, and the four formless concentrations and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the eight liberations, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the eight liberations. If, with regard to the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why is this? Kausika! It is because that great bodhisattva contemplates the eight liberations through to the ten spheres of totality and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the four foundations of mindfulness, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the four foundations of mindfulness. If, with regard to the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the four right efforts through to the eightfold noble path.

Why is this? Kausika! It is because that great bodhisattva contemplates the four foundations of mindfulness through to the eightfold noble path and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the gateway to liberation of emptiness, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the gateway to liberation of emptiness. If, with regard to the gateways to liberation of signlessness and wishlessness, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the gateways to liberation of signlessness and wishlessness. Why is this? Kausika! It is because that great bodhisattva contemplates the gateways to liberation of emptiness, signlessness, and wishlessness and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the ten bodhisattva grounds, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the ten bodhisattva grounds. Why is this? Kausika! It is because that great bodhisattva contemplates the ten bodhisattva grounds and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the five kinds of eyes, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the five kinds of eyes. If, with regard to the six superknowledges, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the six superknowledges. Why is this? Kausika! It is because that great bodhisattva contemplates the five kinds of eyes and the six superknowledges and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the ten powers of a Buddha, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the ten powers of a Buddha. If, with regard 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, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the four fearlessnesses through to the eighteen distinctive qualities of a Buddha.

Why is this? Kausika! It is because that great bodhisattva contemplates the ten powers of a Buddha through to the eighteen distinctive qualities of a Buddha and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the Dharma of never losing mindfulness, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the Dharma of never losing mindfulness. If, with regard to the nature of constant equanimity, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the nature of constant equanimity. Why is this? Kausika! It is because that great bodhisattva contemplates the Dharma of never losing mindfulness and the nature of constant equanimity and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to the knowledge of all things, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the knowledge of all things. If, with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating the knowledge of the aspects of the paths and the knowledge of all aspects.

Why is this? Kausika! It is because that great bodhisattva contemplates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and finds them unobtainable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to all dharani gateways, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating all dharani gateways. If, with regard to all samadhi gateways, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this is precisely abiding in and cultivating all samadhi gateways. Why is this? Kausika! It is because that great bodhisattva contemplates all dharani gateways and all samadhi gateways and finds them unobtainable in the past, future, and present.

O Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides nor does not abide in the fruit of stream-entry, and neither cultivates nor does not cultivate it, this is precisely abiding in and cultivating the fruit of stream-entry. If he neither abides nor does not abide in the fruits of once-returning, non-returning, and arhatship, and neither cultivates nor does not cultivate them, this is precisely abiding in and cultivating the fruits of once-returning, non-returning, and arhatship. Why is this? O Kausika! It is because that great bodhisattva contemplates the fruits of stream-entry, once-returning, non-returning, and arhatship and finds them utterly ungraspable in the past, future, and present.

O Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides nor does not abide in the fruit of a pratyekabuddha, and neither cultivates nor does not cultivate it, this is precisely abiding in and cultivating the fruit of a pratyekabuddha. Why is this? O Kausika! It is because that great bodhisattva contemplates the fruit of a pratyekabuddha and finds it utterly ungraspable in the past, future, and present.

O Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides nor does not abide in all the practices of a great bodhisattva, and neither cultivates nor does not cultivate them, this is precisely abiding in and cultivating all the practices of a great bodhisattva. Why is this? O Kausika! It is because that great bodhisattva contemplates all the practices of a great bodhisattva and finds them utterly ungraspable in the past, future, and present.

O Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides nor does not abide in the supreme enlightenment of all Buddhas, and neither cultivates nor does not cultivate it, this is precisely abiding in and cultivating the supreme enlightenment of all Buddhas. Why is this? O Kausika! It is because that great bodhisattva contemplates the supreme enlightenment of all Buddhas and finds it utterly ungraspable in the past, future, and present.

At that time, Sariputra addressed the Buddha: “Blessed One! Such prajnaparamita is exceedingly profound.”

The Buddha said: “So it is! Sariputra! Because the suchness of form is profound, prajnaparamita is profound; because the suchness of feeling, perception, formations, and consciousness is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the eye ayatana is profound, prajnaparamita is profound; because the suchness of the ear, nose, tongue, body, and mind ayatanas is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the form ayatana is profound, prajnaparamita is profound; because the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the eye dhatu is profound, prajnaparamita is profound; because the suchness of the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the ear dhatu is profound, prajnaparamita is profound; because the suchness of the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the nose dhatu is profound, prajnaparamita is profound; because the suchness of the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the tongue dhatu is profound, prajnaparamita is profound; because the suchness of the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the body dhatu is profound, prajnaparamita is profound; because the suchness of the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the mind dhatu is profound, prajnaparamita is profound; because the suchness of the dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the earth dhatu is profound, prajnaparamita is profound; because the suchness of the water, fire, wind, space, and consciousness dhatus is profound, prajnaparamita is profound.

Sariputra! Because the suchness of ignorance is profound, prajnaparamita is profound; because the suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the perfection of generosity is profound, prajnaparamita is profound; because the suchness of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the emptiness of internal phenomena is profound, prajnaparamita is profound; because the suchness 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of intrinsic being,

and the emptiness of the intrinsic nature of nonbeing is profound, prajnaparamita is profound.

Sariputra! Because the suchness of suchness is profound, prajnaparamita is profound; because the suchness of the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the Noble Truth of suffering is profound, prajnaparamita is profound; because the suchness of the Noble Truths of the origin of suffering, cessation, and the path is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the four meditative concentrations is profound, prajnaparamita is profound; because the suchness of the four immeasurables and the four formless attainments is profound, prajnaparamita is profound.

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

Sariputra! Because the suchness of the four foundations of mindfulness is profound, prajnaparamita is profound; because the suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the liberation gateway of emptiness is profound, prajnaparamita is profound; because the suchness of the liberation gateways of signlessness and wishlessness is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the ten bodhisattva grounds is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the five kinds of eyes is profound, prajnaparamita is profound; because the suchness of the six superknowledges is profound, prajnaparamita is profound.

Sariputra! Because the suchness of the ten powers of a Buddha is profound, prajnaparamita is profound; because the suchness of 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 is profound, prajnaparamita is profound.”

Śāriputra! Because the true suchness of the dharma of non-forgetfulness is profound, the prajnaparamita is profound; because the true suchness of the nature of constant equanimity is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of the knowledge of all things is profound, the prajnaparamita is profound; because the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of all dharani gateways is profound, the prajnaparamita is profound; because the true suchness of all samadhi gateways is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of the fruit of stream-entry is profound, the prajnaparamita is profound; because the true suchness of the fruits of once-returning, non-returning, and arhatship is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of the fruit of a pratyekabuddha is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of all practices of great bodhisattvas is profound, the prajnaparamita is profound.

Śāriputra! Because the true suchness of the supreme awakening of the Buddhas is profound, the prajnaparamita is profound.

At that time, Śāriputra again addressed the Buddha: “Blessed One! Such prajnaparamita is difficult to fathom.”

The Buddha said: “So it is! Śāriputra! Because the true suchness of form is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of feeling, perception, formations, and consciousness is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the eye ayatana is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the ear, nose, tongue, body, and mind ayatanas is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the form ayatana is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the eye dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the ear dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the nose dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the tongue dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the body dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the mind dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the earth dhatu is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the water, fire, wind, space, and consciousness dhatus is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of ignorance is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the perfection of generosity is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of inner emptiness is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of outer emptiness, inner-and-outer emptiness, 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 essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence is difficult to fathom,

the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of true suchness is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the Noble Truth of suffering is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the Noble Truths of the origin, cessation, and path is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the four meditative absorptions is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the four immeasurables and the four formless attainments is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the eight liberations is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the eight spheres of mastery, the nine successive attainments, and the ten totalities is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the four foundations of mindfulness is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness 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 is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the liberation gateway of emptiness is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the liberation gateways of signlessness and wishlessness is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the ten bodhisattva grounds is difficult to fathom, the prajnaparamita is difficult to fathom.

Śāriputra! Because the true suchness of the five kinds of eyes is difficult to fathom, the prajnaparamita is difficult to fathom; because the true suchness of the six superknowledges is difficult to fathom, the prajnaparamita is difficult to fathom.”

O Sariputra! Because the true suchness of the Buddha’s ten powers is difficult to fathom, prajnaparamita is difficult to fathom; because the true suchness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of the quality of never losing mindfulness is difficult to fathom, prajnaparamita is difficult to fathom; because the true suchness of the nature of constant equanimity is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of the knowledge of all things is difficult to fathom, prajnaparamita is difficult to fathom; because the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of all dharani gateways is difficult to fathom, prajnaparamita is difficult to fathom; because the true suchness of all samadhi gateways is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of the fruit of stream-entry is difficult to fathom, prajnaparamita is difficult to fathom; because the true suchness of the fruits of once-returning, non-returning, and arhatship is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of the fruit of a pratyekabuddha is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of all the practices of great bodhisattvas is difficult to fathom, prajnaparamita is difficult to fathom.

O Sariputra! Because the true suchness of the supreme enlightenment of all Buddhas is difficult to fathom, prajnaparamita is difficult to fathom.

At that time, Sariputra again addressed the Buddha: “Blessed One! Such prajnaparamita is truly immeasurable.”

The Buddha said: “So it is! O Sariputra! Because the true suchness of form is immeasurable, prajnaparamita is immeasurable; because the true suchness of feeling, perception, formations, and consciousness is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the eye ayatana is immeasurable, prajnaparamita is immeasurable; because the true suchness of the ear, nose, tongue, body, and mind ayatanas is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the form ayatana is immeasurable, prajnaparamita is immeasurable; because the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the eye dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the ear dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the nose dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the tongue dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the body dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the mind dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the earth dhatu is immeasurable, prajnaparamita is immeasurable; because the true suchness of the water, fire, wind, space, and consciousness dhatus is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of ignorance is immeasurable, prajnaparamita is immeasurable; because the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the paramita of generosity is immeasurable, prajnaparamita is immeasurable; because the true suchness of the paramitas of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of inner emptiness is immeasurable, prajnaparamita is immeasurable; because the true suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of true suchness is immeasurable, prajnaparamita is immeasurable; because the true suchness of the Dharma realm, 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 nature of dharmas, the ultimate reality, the realm of space, and the inconceivable realm is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the Noble Truth of suffering is immeasurable, prajnaparamita is immeasurable; because the true suchness of the Noble Truths of the origin of suffering, cessation, and the path is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the four meditative absorptions is immeasurable, prajnaparamita is immeasurable; because the true suchness of the four immeasurables and the four formless attainments is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the eight liberations is immeasurable, prajnaparamita is immeasurable; because the true suchness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the four foundations of mindfulness is immeasurable, prajnaparamita is immeasurable; because the true suchness of 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 is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the liberation gateway of emptiness is immeasurable, prajnaparamita is immeasurable; because the true suchness of the liberation gateways of signlessness and wishlessness is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the ten bodhisattva bhumis is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the five kinds of eyes is immeasurable, prajnaparamita is immeasurable; because the true suchness of the six superknowledges is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the Buddha’s ten powers is immeasurable, prajnaparamita is immeasurable; because the true suchness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha is immeasurable, prajnaparamita is immeasurable.”

O Sariputra! Because the true suchness of the dharma of non-forgetfulness is immeasurable, prajnaparamita is immeasurable; because the true suchness of the nature of perpetual relinquishment is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the knowledge of all things is immeasurable, prajnaparamita is immeasurable; because the true suchness of the knowledge of the aspects of the path and the knowledge of all aspects is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of all dharani gateways is immeasurable, prajnaparamita is immeasurable; because the true suchness of all samadhi gateways is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the fruit of stream-entry is immeasurable, prajnaparamita is immeasurable; because the true suchness of the fruits of once-returning, non-returning, and arhatship is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the fruit of a pratyekabuddha is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of all practices of great bodhisattvas is immeasurable, prajnaparamita is immeasurable.

O Sariputra! Because the true suchness of the supreme awakening of all Buddhas is immeasurable, prajnaparamita is immeasurable.

At that time, Sariputra addressed the Buddha: “Blessed One! How does a great bodhisattva practice prajnaparamita?”

The Buddha said: “O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of form is the practice of prajnaparamita; not practicing the profound nature of feeling, perception, volitional formations, and consciousness is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of form is not form; because the profound nature of feeling, perception, volitional formations, and consciousness is not feeling, perception, volitional formations, or consciousness.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the eye ayatana is the practice of prajnaparamita; not practicing the profound nature of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the eye ayatana is not the eye ayatana; because the profound nature of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, or mind ayatana.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the form ayatana is the practice of prajnaparamita; not practicing the profound nature of the sound, odor, taste, tangible-object, and dharma ayatanas is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the form ayatana is not the form ayatana; because the profound nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not the sound, odor, taste, tangible-object, or dharma ayatana.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the eye dhatu is the practice of prajnaparamita; not practicing the profound nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the eye dhatu is not the eye dhatu; because the profound nature of the form dhatu through to the feelings that arise with eye-contact as condition is not the form dhatu through to the feelings that arise with eye-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the ear dhatu is the practice of prajnaparamita; not practicing the profound nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the ear dhatu is not the ear dhatu; because the profound nature of the sound dhatu through to the feelings that arise with ear-contact as condition is not the sound dhatu through to the feelings that arise with ear-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the nose dhatu is the practice of prajnaparamita; not practicing the profound nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the nose dhatu is not the nose dhatu; because the profound nature of the odor dhatu through to the feelings that arise with nose-contact as condition is not the odor dhatu through to the feelings that arise with nose-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the tongue dhatu is the practice of prajnaparamita; not practicing the profound nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the tongue dhatu is not the tongue dhatu; because the profound nature of the taste dhatu through to the feelings that arise with tongue-contact as condition is not the taste dhatu through to the feelings that arise with tongue-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the body dhatu is the practice of prajnaparamita; not practicing the profound nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the body dhatu is not the body dhatu; because the profound nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition is not the tangible-object dhatu through to the feelings that arise with body-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the mind dhatu is the practice of prajnaparamita; not practicing the profound nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the mind dhatu is not the mind dhatu; because the profound nature of the dharma dhatu through to the feelings that arise with mind-contact as condition is not the dharma dhatu through to the feelings that arise with mind-contact as condition.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the earth dhatu is the practice of prajnaparamita; not practicing the profound nature of the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of the earth dhatu is not the earth dhatu; because the profound nature of the water, fire, wind, space, and consciousness dhatus is not the water, fire, wind, space, or consciousness dhatu.

“O Sariputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of ignorance is the practice of prajnaparamita; not practicing the profound nature of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and despair is the practice of prajnaparamita. Why is this? O Sariputra! Because the profound nature of ignorance is not ignorance; because the profound nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair is not volitional formations through to aging and death, sorrow, lamentation, pain, grief, or despair.”

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the perfection of generosity is the practice of prajnaparamita; not practicing the profound nature of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the perfection of generosity is not the perfection of generosity; because the profound nature of the perfection of moral discipline through prajnaparamita is not the perfection of moral discipline through prajnaparamita.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the emptiness of the internal is the practice of prajnaparamita; not practicing the profound nature of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which is without bounds, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the nonexistence of self-nature is the practice of prajnaparamita.

Why is this? Śāriputra! Because the profound nature of the emptiness of the internal is not the emptiness of the internal; because the profound nature of the emptiness of the external through the emptiness of the nonexistence of self-nature is not the emptiness of the external through the emptiness of the nonexistence of self-nature.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of suchness is the practice of prajnaparamita; not practicing the profound nature of 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 ultimate reality, the realm of space, and the inconceivable realm is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of suchness is not suchness; because the profound nature of the dharma-dhatu through the inconceivable realm is not the dharma-dhatu through the inconceivable realm.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the Noble Truth of suffering is the practice of prajnaparamita; not practicing the profound nature of the Noble Truths of the origin of suffering, cessation, and the path is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the Noble Truth of suffering is not the Noble Truth of suffering; because the profound nature of the Noble Truths of the origin of suffering, cessation, and the path is not the Noble Truths of the origin of suffering, cessation, and the path.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the four meditative absorptions is the practice of prajnaparamita; not practicing the profound nature of the four immeasurables and the four formless concentrations is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the four meditative absorptions is not the four meditative absorptions; because the profound nature of the four immeasurables and the four formless concentrations is not the four immeasurables and the four formless concentrations.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the eight liberations is the practice of prajnaparamita; not practicing the profound nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the eight liberations is not the eight liberations; because the profound nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is not the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the four foundations of mindfulness is the practice of prajnaparamita; not practicing the profound 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 is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the four foundations of mindfulness is not the four foundations of mindfulness; because the profound nature of the four right efforts through the Noble Eightfold Path is not the four right efforts through the Noble Eightfold Path.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the gateway to liberation through emptiness is the practice of prajnaparamita; not practicing the profound nature of the gateways to liberation through signlessness and wishlessness is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the gateway to liberation through emptiness is not the gateway to liberation through emptiness; because the profound nature of the gateways to liberation through signlessness and wishlessness is not the gateways to liberation through signlessness and wishlessness.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the ten bodhisattva bhumis is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the ten bodhisattva bhumis is not the ten bodhisattva bhumis.

Śāriputra! When a great bodhisattva practices prajnaparamita, not practicing the profound nature of the five kinds of eyes is the practice of prajnaparamita; not practicing the profound nature of the six superknowledges is the practice of prajnaparamita. Why is this? Śāriputra! Because the profound nature of the five kinds of eyes is not the five kinds of eyes; because the profound nature of the six superknowledges is not the six superknowledges.

Fascicle 298

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