大般若波羅蜜多經

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

03

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the Buddha’s ten powers is the practice of prajnaparamita; not practicing the profound nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the Buddha’s ten powers is not the Buddha’s ten powers; because the profound nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the profound nature of perpetual equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; because the profound nature of perpetual equanimity is not perpetual equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the knowledge of all things is the practice of prajnaparamita; not practicing the profound nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the knowledge of all things is not the knowledge of all things; because the profound nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of all dharani gateways is the practice of prajnaparamita; not practicing the profound nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of all dharani gateways is not all dharani gateways; because the profound nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the profound nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the fruit of stream-entry is not the fruit of stream-entry; because the profound nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, and arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the supreme enlightenment of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the supreme enlightenment of the Buddhas is not the supreme enlightenment of the Buddhas.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of form is the practice of prajnaparamita; not practicing the inconceivable nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of form is not form; because the inconceivable nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eye ayatana is the practice of prajnaparamita; not practicing the inconceivable nature of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eye ayatana is not the eye ayatana; because the inconceivable nature of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, or mind ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the form ayatana is the practice of prajnaparamita; not practicing the inconceivable nature of the sound, odor, taste, touch, and dharma ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the form ayatana is not the form ayatana; because the inconceivable nature of the sound, odor, taste, touch, and dharma ayatanas is not the sound, odor, taste, touch, or dharma ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eye dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eye dhatu is not the eye dhatu; because the inconceivable nature of the form dhatu through the feelings arising conditioned by eye-contact is not the form dhatu through the feelings arising conditioned by eye-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the ear dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the ear dhatu is not the ear dhatu; because the inconceivable nature of the sound dhatu through the feelings arising conditioned by ear-contact is not the sound dhatu through the feelings arising conditioned by ear-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the nose dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the nose dhatu is not the nose dhatu; because the inconceivable nature of the odor dhatu through the feelings arising conditioned by nose-contact is not the odor dhatu through the feelings arising conditioned by nose-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the tongue dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the tongue dhatu is not the tongue dhatu; because the inconceivable nature of the taste dhatu through the feelings arising conditioned by tongue-contact is not the taste dhatu through the feelings arising conditioned by tongue-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the body dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the body dhatu is not the body dhatu; because the inconceivable nature of the touch dhatu through the feelings arising conditioned by body-contact is not the touch dhatu through the feelings arising conditioned by body-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the mind dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the mind dhatu is not the mind dhatu; because the inconceivable nature of the dharma dhatu through the feelings arising conditioned by mind-contact is not the dharma dhatu through the feelings arising conditioned by mind-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the earth dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the earth dhatu is not the earth dhatu; because the inconceivable nature of the water, fire, wind, space, and consciousness dhatus is not the water, fire, wind, space, or consciousness dhatus.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of ignorance is the practice of prajnaparamita; not practicing the inconceivable nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of ignorance is not ignorance; because the inconceivable nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is not formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the perfection of generosity is the practice of prajnaparamita; not practicing the inconceivable nature of the perfections of moral discipline, patience, vigor, meditation, and prajnaparamita is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the perfection of generosity is not the perfection of generosity; because the inconceivable 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 inconceivable nature of inner emptiness is the practice of prajnaparamita; not practicing the inconceivable nature 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, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature is the practice of prajnaparamita.

Why is this? Śāriputra, because the inconceivable nature of inner emptiness is not inner emptiness; because the inconceivable nature of outer emptiness through the emptiness of the nonexistence of self-nature is not outer emptiness through the emptiness of the nonexistence of self-nature.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of suchness is the practice of prajnaparamita; not practicing the inconceivable 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 reality-limit, the realm of space, and the inconceivable realm is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of suchness is not suchness; because the inconceivable 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 inconceivable nature of the Noble Truth of suffering is the practice of prajnaparamita; not practicing the inconceivable nature of the Noble Truths of origin, cessation, and the path is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the Noble Truth of suffering is not the Noble Truth of suffering; because the inconceivable nature of the Noble Truths of origin, cessation, and the path is not the Noble Truths of origin, cessation, or the path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the four meditative absorptions is the practice of prajnaparamita; not practicing the inconceivable nature of the four immeasurables and the four formless attainments is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the four meditative absorptions is not the four meditative absorptions; because the inconceivable nature of the four immeasurables and the four formless attainments is not the four immeasurables or the four formless attainments.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eight liberations is the practice of prajnaparamita; not practicing the inconceivable nature of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eight liberations is not the eight liberations; because the inconceivable nature of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is not the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the four foundations of mindfulness is the practice of prajnaparamita; not practicing the inconceivable nature 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 the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the four foundations of mindfulness is not the four foundations of mindfulness; because the inconceivable nature of the four right efforts through the eightfold noble path is not the four right efforts through the eightfold noble path.

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

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the ten bodhisattva bhumis is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the ten bodhisattva bhumis is not the ten bodhisattva bhumis.

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

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the Buddha’s ten powers is the practice of prajnaparamita; not practicing the inconceivable nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the Buddha’s ten powers is not the Buddha’s ten powers; because the inconceivable nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the inconceivable nature of perpetual equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; because the inconceivable nature of perpetual equanimity is not perpetual equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the knowledge of all things is the practice of prajnaparamita; not practicing the inconceivable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the knowledge of all things is not the knowledge of all things; because the inconceivable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of all dharani gateways is the practice of prajnaparamita; not practicing the inconceivable nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of all dharani gateways is not all dharani gateways; because the inconceivable nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the inconceivable nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the fruit of stream-entry is not the fruit of stream-entry; because the inconceivable nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, or arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the supreme enlightenment of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the supreme enlightenment of the Buddhas is not the supreme enlightenment of the Buddhas.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of form is the practice of prajnaparamita; not practicing the immeasurable nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of form is not form; because the immeasurable nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eye ayatana is the practice of prajnaparamita; not practicing the immeasurable nature of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eye ayatana is not the eye ayatana; because the immeasurable nature of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, or mind ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the form ayatana is the practice of prajnaparamita; not practicing the immeasurable nature of the sound, odor, taste, touch, and dharma ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the form ayatana is not the form ayatana; because the immeasurable nature of the sound, odor, taste, touch, and dharma ayatanas is not the sound, odor, taste, touch, or dharma ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eye dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eye dhatu is not the eye dhatu; because the immeasurable nature of the form dhatu through the feelings arising conditioned by eye-contact is not the form dhatu through the feelings arising conditioned by eye-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the ear dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the ear dhatu is not the ear dhatu; because the immeasurable nature of the sound dhatu through the feelings arising conditioned by ear-contact is not the sound dhatu through the feelings arising conditioned by ear-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the nose dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the nose dhatu is not the nose dhatu; because the immeasurable nature of the odor dhatu through the feelings arising conditioned by nose-contact is not the odor dhatu through the feelings arising conditioned by nose-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the tongue dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the tongue dhatu is not the tongue dhatu; because the immeasurable nature of the taste dhatu through the feelings arising conditioned by tongue-contact is not the taste dhatu through the feelings arising conditioned by tongue-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the body dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the body dhatu is not the body dhatu; because the immeasurable nature of the touch dhatu through the feelings arising conditioned by body-contact is not the touch dhatu through the feelings arising conditioned by body-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the mind dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the mind dhatu is not the mind dhatu; because the immeasurable nature of the dharma dhatu through the feelings arising conditioned by mind-contact is not the dharma dhatu through the feelings arising conditioned by mind-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the earth dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the earth dhatu is not the earth dhatu; because the immeasurable nature of the water, fire, wind, space, and consciousness dhatus is not the water, fire, wind, space, or consciousness dhatus.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of ignorance is the practice of prajnaparamita; not practicing the immeasurable nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of ignorance is not ignorance; because the immeasurable nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is not formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the perfection of generosity is the practice of prajnaparamita; not practicing the immeasurable nature of the perfections of moral discipline, patience, vigor, meditation, and prajnaparamita is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the perfection of generosity is not the perfection of generosity; because the immeasurable 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 immeasurable nature of inner emptiness is the practice of prajnaparamita; not practicing the immeasurable nature 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, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature is the practice of prajnaparamita.

Why is this? Śāriputra, because the immeasurable nature of inner emptiness is not inner emptiness; because the immeasurable nature of outer emptiness through the emptiness of the nonexistence of self-nature is not outer emptiness through the emptiness of the nonexistence of self-nature.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of suchness is the practice of prajnaparamita; not practicing the immeasurable 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 reality-limit, the realm of space, and the inconceivable realm is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of suchness is not suchness; because the immeasurable 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 immeasurable nature of the Noble Truth of suffering is the practice of prajnaparamita; not practicing the immeasurable nature of the Noble Truths of origin, cessation, and the path is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the Noble Truth of suffering is not the Noble Truth of suffering; because the immeasurable nature of the Noble Truths of origin, cessation, and the path is not the Noble Truths of origin, cessation, or the path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the four meditative absorptions is the practice of prajnaparamita; not practicing the immeasurable nature of the four immeasurables and the four formless attainments is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the four meditative absorptions is not the four meditative absorptions; because the immeasurable nature of the four immeasurables and the four formless attainments is not the four immeasurables or the four formless attainments.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eight liberations is the practice of prajnaparamita; not practicing the immeasurable nature of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eight liberations is not the eight liberations; because the immeasurable nature of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is not the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the four foundations of mindfulness is the practice of prajnaparamita; not practicing the immeasurable nature 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 the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the four foundations of mindfulness is not the four foundations of mindfulness; because the immeasurable nature of the four right efforts through the eightfold noble path is not the four right efforts through the eightfold noble path.

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

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the ten bodhisattva bhumis is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the ten bodhisattva bhumis is not the ten bodhisattva bhumis.

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

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the Buddha’s ten powers is the practice of prajnaparamita; not practicing the immeasurable nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the Buddha’s ten powers is not the Buddha’s ten powers; because the immeasurable nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the immeasurable nature of perpetual equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; because the immeasurable nature of perpetual equanimity is not perpetual equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the knowledge of all things is the practice of prajnaparamita; not practicing the immeasurable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the knowledge of all things is not the knowledge of all things; because the immeasurable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of all dharani gateways is the practice of prajnaparamita; not practicing the immeasurable nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of all dharani gateways is not all dharani gateways; because the immeasurable nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the immeasurable nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the fruit of stream-entry is not the fruit of stream-entry; because the immeasurable nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, or arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the supreme enlightenment of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the supreme enlightenment of the Buddhas is not the supreme enlightenment of the Buddhas.

Then Śāriputra addressed the Buddha: “Blessed One, prajnaparamita such as this is exceedingly profound, inconceivable, immeasurable, and difficult to believe and understand. It should therefore not be taught before bodhisattvas newly training in the Great Vehicle. For when they hear even a little of this profound prajnaparamita, their minds become alarmed, frightened, afraid, doubtful, and perplexed, and they cannot believe or understand it.

It should be taught only before bodhisattvas who have reached the stage of non-retrogression, for when they hear such profound prajnaparamita, their minds are neither alarmed, frightened, nor afraid, and they entertain no doubt or perplexity. Having heard it, they believe and understand it, accept and uphold it, read and recite it, contemplate it in accordance with reason, and expound it to others.”

At that time, Śakra, Lord of the Gods, asked Śāriputra: “Venerable Sir, what fault would there be in teaching such profound prajnaparamita before bodhisattvas newly training in the Great Vehicle?”

Śāriputra replied: “Kauśika, if such profound prajnaparamita were taught before bodhisattvas newly training in the Great Vehicle, then upon hearing it they would become alarmed, frightened, afraid, doubtful, and perplexed, and would be unable to believe or understand it; they might even give rise to slander. Consequently, they would increase their karmic activity, incur karma leading to rebirth in the unfortunate destinies, sink into the three evil realms, remain for a long time in samsara, and find it difficult to attain supreme enlightenment. Therefore, such profound prajnaparamita should not be taught before those newly training bodhisattvas.”

Then Śakra, Lord of the Gods, again asked the venerable Śāriputra: “Venerable Sir, are there any great bodhisattvas who have not yet received a prediction but who, on hearing such profound prajnaparamita, are neither alarmed, frightened, nor afraid?”

Śāriputra replied: “There are, Kauśika! Such great bodhisattvas will soon receive the prediction of great enlightenment. Kauśika, if great bodhisattvas hear such profound prajnaparamita being taught and their minds are neither alarmed, frightened, nor afraid, you should know that those great bodhisattvas have already received the prediction of supreme enlightenment. If they have not yet received the prediction, then after no more than one or two Buddha-realms, they will certainly receive the prediction of great enlightenment.”

The Buddha then said to Śāriputra: “So it is! It is exactly as you have said. Śāriputra, if great bodhisattvas have long trained in the Great Vehicle, long made aspirations, long cultivated the six paramitas, long made offerings to the Buddhas, and long attended upon spiritual friends, then when they hear such profound prajnaparamita being taught, their minds are neither alarmed, frightened, nor afraid. Having heard it, they believe and understand it, accept and uphold it, read and recite it, contemplate it in accordance with reason, expound it to others, or practice according to their abilities just as it has been taught.”

Fascicle 299

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