大般若波羅蜜多經

XXXXX. CHAPTER: SKILLFUL MEANS

02

Furthermore, Subhuti! With regard to such profound matters, great bodhisattvas should rely upon the meaning corresponding to profound prajnaparamita and carefully examine, contemplate, consider, and observe them. They should think: “I should now abide as profound prajnaparamita teaches; I should now train as profound prajnaparamita teaches.”

Subhuti! If, with regard to such profound matters, a great bodhisattva constantly relies upon the meaning corresponding to profound prajnaparamita, carefully examines, contemplates, considers, and observes it, abides as profound prajnaparamita teaches, and trains as profound prajnaparamita teaches, then, by constantly and diligently cultivating and training in this way, that great bodhisattva, relying upon profound prajnaparamita and giving rise to a single thought, can gather innumerable, immeasurable, and boundless merits, pass beyond the cycle of birth and death throughout immeasurable kalpas, and swiftly attain unsurpassed perfect enlightenment.

How much more so if that bodhisattva constantly cultivates prajnaparamita without interruption and continually abides in mental attention corresponding to unsurpassed perfect enlightenment!

Subhuti! It is like a man infatuated with sensual desire who is enamored of a beautiful woman. They love one another and arrange to meet. The woman, however, is hindered and cannot come to the appointed place. As the fire of desire blazes within the man and his thoughts continue without cease, Subhuti, what do you think? Toward whom are his thoughts of desire directed?

“Blessed One! His thoughts of desire are directed toward the woman. He thinks: ‘When will she come here so that we may enjoy ourselves together?’”

Subhuti! What do you think? Throughout an entire day and night, how many thoughts of desire arise in that man?

“Blessed One! Throughout the entire day and night, exceedingly many thoughts of desire arise in him!”

The Buddha said: Subhuti! If a great bodhisattva, relying upon profound prajnaparamita, gives rise to a single thought of training as profound prajnaparamita teaches, the number of kalpas of wandering through birth and death from which that bodhisattva passes beyond equals the number of thoughts of desire that arise in the man infatuated with sensual desire throughout one day and one night.

Subhuti! That great bodhisattva contemplates and trains in accordance with the principles taught by prajnaparamita and thereby becomes capable of escaping the faults that obstruct unsurpassed perfect enlightenment. Therefore, that great bodhisattva relies upon profound prajnaparamita and diligently cultivates and trains in it to attain unsurpassed perfect enlightenment.

Subhuti! If a great bodhisattva abides as profound prajnaparamita teaches for one day and one night, then, even if the merit thereby attained were a material entity, all the Buddha-realms in as many great trichiliocosms as there are grains of sand in the Ganges could not contain it. Even if other merits filled all the Buddha-realms in as many great trichiliocosms as there are grains of sand in the Ganges, they would not equal one hundredth of this merit, one thousandth, one hundred-thousandth, one part in ten billion, one part in one hundred billion, one part in ten trillion, one part in one hundred million, one part in one billion, or one part in one hundred billion.

As explained extensively in terms of numerical fractions, calculated fractions, enumerated fractions, and analogical fractions, they would not equal even one part of the smallest possible fraction.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to make offerings to the precious Buddha, Dharma, and Sangha, then, Subhuti, what do you think? Would that great bodhisattva gain much merit from this cause and condition?

Subhuti replied: “Blessed One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.”

The Buddha said: Subhuti! If a great bodhisattva, relying upon profound prajnaparamita, cultivates and trains in accordance with its teachings for one day and one night, the merit thereby attained surpasses that former merit. Why is this? Subhuti! It is because profound prajnaparamita is the vehicle of great bodhisattvas. Riding upon this vehicle, they swiftly reach unsurpassed perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges respectfully to make offerings to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Enlightened Ones, then, Subhuti, what do you think? Would that great bodhisattva gain much merit from this cause and condition?

Subhuti replied: “Blessed One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.”

The Buddha said: Subhuti! If a great bodhisattva, relying upon profound prajnaparamita, cultivates and trains in accordance with its teachings for one day and one night, the merit thereby attained greatly surpasses that former merit. Why is this? Subhuti! It is because great bodhisattvas who deeply practice prajnaparamita transcend the stages of the shravakas and pratyekabuddhas and swiftly enter the bodhisattva’s certainty of the true nature, free from arising. Moreover, they become capable of cultivating the bodhisattva practices and swiftly attaining unsurpassed perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges diligently to cultivate and train in generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, then, Subhuti, what do you think? Would that great bodhisattva gain much merit from this cause and condition?

Subhuti replied: “Blessed One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.”

The Buddha said: Subhuti! If that great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, diligently cultivates and trains in generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, the merit thereby attained greatly surpasses that former merit. Why is this? Subhuti! It is because profound prajnaparamita is the mother of great bodhisattvas. Why is this? It is because profound prajnaparamita is capable of giving birth to the assembly of great bodhisattvas. Relying upon prajnaparamita, the entire assembly of great bodhisattvas swiftly perfects all Buddha qualities.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to bestow the Dharma upon all sentient beings, then, Subhuti, what do you think? Would that great bodhisattva gain much merit from this cause and condition?

Subhuti replied: “Blessed One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.”

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, bestows the Dharma upon all sentient beings, the merit thereby attained greatly surpasses that former merit. Why is this? Subhuti! It is because if a great bodhisattva departs from prajnaparamita, that bodhisattva departs from the knowledge of all-knowing wisdom; if a great bodhisattva does not depart from prajnaparamita, that bodhisattva does not depart from the knowledge of all-knowing wisdom. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to practice the paramita of generosity and practice pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, then, Subhuti, what do you think? Would that great bodhisattva gain much merit from this cause and condition?

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, practices the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of prajna, the merit thereby attained is far greater than the former merit.

Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from the unsurpassed enlightenment of a Buddha.

If a great bodhisattva forsakes prajnaparamita, it is indeed possible for that bodhisattva to regress from the unsurpassed enlightenment of a Buddha. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva forsakes prajnaparamita and, for as many great kalpas as there are grains of sand in the Ganges, abides in 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-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence—then, Subhuti, what do you think?

Would that great bodhisattva, through this cause and condition, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, abides in the emptiness of the internal, abides in the emptiness of the external, and so forth, up to the emptiness of the self-nature of nonexistence, the merit thereby attained is far greater than the former merit. Why is this?

Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from the unsurpassed enlightenment of a Buddha. If a great bodhisattva forsakes prajnaparamita, regression from the unsurpassed enlightenment of a Buddha is inevitable.

Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva forsakes prajnaparamita and, for as many great kalpas as there are grains of sand in the Ganges, abides in suchness; abides in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the constancy of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm—then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, abides in suchness, abides in the dharmadhatu, and so forth, up to the inconceivable realm, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed enlightenment. If a great bodhisattva forsakes prajnaparamita, regression from unsurpassed enlightenment is inevitable. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva forsakes prajnaparamita and, for as many great kalpas as there are grains of sand in the Ganges, practices the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path—then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, practices the four foundations of mindfulness, the four right efforts, and so forth, up to the Noble Eightfold Path, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed enlightenment. If a great bodhisattva forsakes prajnaparamita, regression from unsurpassed enlightenment is inevitable. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva forsakes prajnaparamita and, for as many great kalpas as there are grains of sand in the Ganges, abides in the Noble Truth of suffering and abides in the Noble Truths of the origin of suffering, its cessation, and the path—then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, abides in the Noble Truth of suffering and abides in the Noble Truths of the origin of suffering, its cessation, and the path, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed enlightenment. If a great bodhisattva forsakes prajnaparamita, regression from unsurpassed enlightenment is inevitable. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva forsakes prajnaparamita and, for as many great kalpas as there are grains of sand in the Ganges, practices the four meditative absorptions, the four immeasurables, and the four formless concentrations—then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is incalculable, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in reliance upon the teachings of the profound prajnaparamita and, for one day and one night, practices the four meditative absorptions, the four immeasurables, and the four formless concentrations, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed enlightenment. If a great bodhisattva forsakes prajnaparamita, regression from unsurpassed enlightenment is inevitable. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed enlightenment, that bodhisattva should not depart from the profound prajnaparamita.”

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality for one day and one night, the merit thereby acquired is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness for one day and one night, the merit thereby acquired is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud for one day and one night, the merit thereby acquired is far greater than the former merit.

Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening.

If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate the five kinds of eyes and the six superknowledges for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates the five kinds of eyes and the six superknowledges for one day and one night, the merit thereby acquired is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate all gateways of samadhi and all gateways of dharani for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates all gateways of samadhi and all gateways of dharani for one day and one night, the merit thereby acquired is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, having departed from prajnaparamita, were to cultivate 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 for great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, O World-Honored One! Very much, O Sugata! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva, abiding in reliance upon the teaching of profound prajnaparamita, cultivates the ten powers of a Buddha, the four fearlessnesses, and so forth, up to and including the eighteen distinctive qualities of a Buddha, for one day and one night, the merit thereby acquired is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva departs from prajnaparamita, it is only natural that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, cultivates the Dharma of non-forgetfulness and the nature of constant equanimous relinquishment, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much! Sugata! Very much! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, cultivates the Dharma of non-forgetfulness and the nature of constant equanimous relinquishment, the merit attained would far exceed that former merit. Why is this? Subhuti! If a great bodhisattva does not remain apart from prajnaparamita, it is impossible for that bodhisattva to regress from unsurpassed perfect enlightenment. If a great bodhisattva remains apart from prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed perfect enlightenment. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not remain apart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much! Sugata! Very much! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, even for only one day and one night, cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, the merit attained would far exceed that former merit. Why is this? Subhuti! If a great bodhisattva does not remain apart from prajnaparamita, it is impossible for that bodhisattva to regress from unsurpassed perfect enlightenment. If a great bodhisattva remains apart from prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed perfect enlightenment. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not remain apart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, cultivates various forms of giving material wealth and giving the Dharma, closely applies contemplation in a secluded place to those preceding practices, and dedicates them universally for all sentient beings toward unsurpassed perfect enlightenment, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much! Sugata! Very much! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, cultivates various forms of giving material wealth and giving the Dharma, closely applies contemplation in a secluded place to those preceding practices, and dedicates them universally for all sentient beings toward unsurpassed perfect enlightenment, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much! Sugata! Very much! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, cultivates various forms of giving material wealth and giving the Dharma, closely applies contemplation in a secluded place to those preceding practices, and dedicates them universally for all sentient beings toward unsurpassed perfect enlightenment, the merit attained would far exceed that former merit.

Why is this? Subhuti! Because the dedication is generated in reliance upon profound prajnaparamita, it should be known as the supreme dedication.

A dedication generated apart from prajnaparamita should be known as not being the supreme dedication. Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not remain apart from profound prajnaparamita when cultivating and dedicating the practice universally for all sentient beings toward unsurpassed perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, takes as objects all the roots of virtue and merit of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples throughout the past, future, and present, combines them and rejoices in them, and dedicates them universally for all sentient beings toward unsurpassed perfect enlightenment, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much! Sugata! Very much! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of prajnaparamita and, for one day and one night, takes as objects all the roots of virtue and merit of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples throughout the past, future, and present, combines them and rejoices in them, and dedicates them universally for all sentient beings toward unsurpassed perfect enlightenment, the merit attained would far exceed that former merit.

Why is this? Subhuti! Because all rejoicing in and dedication of roots of virtue and merit are headed by profound prajnaparamita.

Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not remain apart from profound prajnaparamita, but should combine and rejoice in all roots of virtue and dedicate them universally for all sentient beings toward unsurpassed perfect enlightenment.

At that time, the Venerable Subhuti addressed the Buddha: World-Honored One! According to the Buddha's teaching, all things produced through conceptual discrimination are not truly existent. Through what causes and conditions, then, do those great bodhisattvas gain merit that is countless, immeasurable, and boundless?

World-Honored One! Things produced through conceptual discrimination cannot give rise to true right view, cannot enter the fixed state of righteousness leading beyond birth, cannot attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the state of a pratyekabuddha, nor can they attain the unsurpassed perfect enlightenment of the Buddhas.

The Buddha said: Subhuti! So it is! So it is! It is exactly as you have said. Things produced through conceptual discrimination cannot give rise to true right view, cannot enter the fixed state of righteousness leading beyond birth, cannot attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the state of a pratyekabuddha, nor can they attain the unsurpassed perfect enlightenment of the Buddhas.

Subhuti! When great bodhisattvas cultivate the profound prajnaparamita, they know that all varieties of discriminative activity are empty, nonexistent, false, and unreal. Why is this?

Subhuti! It is because great bodhisattvas train well in inner emptiness, train well in outer emptiness, train well in inner-and-outer emptiness, train well in the emptiness of emptiness, train well in great emptiness, train well in the emptiness of ultimate meaning, train well in the emptiness of the conditioned, train well in the emptiness of the unconditioned, train well in ultimate emptiness, train well in boundless emptiness, train well in the emptiness of dispersion, train well in the emptiness of nonchange, train well in the emptiness of intrinsic nature, train well in the emptiness of individual characteristics, train well in the emptiness of common characteristics, train well in the emptiness of all dharmas, train well in the emptiness of the ungraspable,

train well in the emptiness of nonexistence, train well in the emptiness of self-nature, and train well in the emptiness of the self-nature of nonexistence.

Subhuti! Having abided in emptiness, that great bodhisattva observes in accordance with reality that such discriminative activity is empty, nonexistent, false, and unreal. Thus, that bodhisattva does not depart from the profound prajnaparamita.

Subhuti! Because that great bodhisattva thus truly does not depart from the profound prajnaparamita, that bodhisattva acquires merit that is innumerable, immeasurable, and boundless.

The Venerable Subhuti again addressed the Buddha: “Blessed One! What distinction is there among ‘innumerable,’ ‘immeasurable,’ and ‘boundless’?”

The Buddha said: “Subhuti! ‘Innumerable’ means that the number cannot be apprehended: it cannot be counted within the conditioned realm, nor can it be counted within the unconditioned realm. ‘Immeasurable’ means that the measure cannot be apprehended: it cannot be measured among past dharmas, future dharmas, or present dharmas. ‘Boundless’ means that the boundary cannot be apprehended, for its limits cannot be gauged.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! Is there any cause or condition whereby form is also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless?”

The Buddha said: “Subhuti! Because there are causes and conditions, form is also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless.”

“Blessed One! Through what causes and conditions are form also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness also innumerable, immeasurable, and boundless?”

The Buddha said: “Subhuti! Because form is empty, it is innumerable, immeasurable, and boundless; because feeling, perception, formations, and consciousness are empty, they too are innumerable, immeasurable, and boundless.”

At that time, the Venerable Subhuti again addressed the Buddha: “Blessed One! Is it only form that is empty and feeling, perception, formations, and consciousness that are empty, or are all dharmas also empty?”

The Buddha said: “Subhuti! Have I not previously said that all dharmas are entirely empty?”

Subhuti replied: “Although the Buddha has said that all dharmas are empty, sentient beings do not know, see, or understand this. Therefore, I now ask this question once again.”

Blessed One! The Tathagata has always said that form is empty; feeling, perception, formations, and consciousness are also empty. The Tathagata has always said that the eye ayatana is empty; the ear, nose, tongue, body, and mind ayatanas are also empty.

The Tathagata has always said that the form ayatana is empty; the sound, odor, taste, touch, and mental-object ayatanas are also empty. The Tathagata has always said that the eye dhatu is empty; the ear, nose, tongue, body, and mind dhatus are also empty. The Tathagata has always said that the form dhatu is empty; the sound, odor, taste, touch, and mental-object dhatus are also empty.

The Tathagata has always said that the eye-consciousness dhatu is empty; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also empty. The Tathagata has always said that eye-contact is empty; ear-, nose-, tongue-, body-, and mind-contact are also empty. The Tathagata has always said that the feelings arising with eye-contact as condition are empty; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are also empty.

The Tathagata has always said that the earth dhatu is empty; the water, fire, wind, space, and consciousness dhatus are also empty. The Tathagata has always said that the nature of the causal condition is empty; the natures of the immediately antecedent condition, objective condition, and dominant condition are also empty. The Tathagata has always said that ignorance is empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death are also empty.

The Tathagata has always said that self is empty; sentient being, life principle, capacity for arising, one who is nurtured, one who matures, one who transmigrates, mind-born being, youth, agent, experiencer of karmic results, knower, and seer are also empty. The Tathagata has always said that the perfection of generosity is empty; the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita are also empty.

The Tathagata has always said that inner emptiness is empty; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing are also empty.

The Tathagata has always said that suchness is empty; the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, and the realm of empty space are empty; the inconceivable realm is also empty. The Tathagata has always said that the four establishments of mindfulness are empty; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path are also empty.

The Tathagata has always said that the Noble Truth of suffering is empty; the Noble Truths of its origin, cessation, and the path are also empty. The Tathagata has always said that the four meditative concentrations are empty; the four immeasurables and four formless concentrations are also empty. The Tathagata has always said that the eight liberations are empty; the eight spheres of mastery, nine successive concentrations, and ten spheres of totality are also empty.

The Tathagata has always said that the Dharma gateway of liberation through emptiness is empty; the Dharma gateways of liberation through signlessness and wishlessness are also empty. The Tathagata has always said that the Ground of Great Joy is empty; the Grounds of Stainlessness, Luminousness, Blazing Wisdom, Utmost Difficulty to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are also empty.

The Tathagata has always said that the five kinds of eyes are empty; the six superknowledges are also empty. The Tathagata has always said that the Dharma gateways of samadhi are empty; the Dharma gateways of dharani are also empty. The Tathagata has always said that the Buddha’s ten powers are empty; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are also empty.

The Tathagata has always said that the Dharma of nonforgetfulness is empty; the nature of perpetual equanimity is also empty. The Tathagata has always said that knowledge of all things is empty; knowledge of the aspects of the paths and knowledge of all aspects are also empty. The Tathagata has always said that the fruit of stream-entry is empty; the fruits of once-returning, non-returning, and arhatship are also empty; the Tathagata has always said that the attainment of a pratyekabuddha is empty.

The Tathagata has always said that all bodhisattva practices are empty. The Tathagata has always said that the unsurpassed enlightenment of the Buddhas is empty. The Tathagata has always said that an ordinary being is empty; a shravaka, pratyekabuddha, bodhisattva, and Tathagata are also empty.

The Tathagata has always said that dharmas possessing form and dharmas without form are empty; visible and invisible dharmas, resistant and nonresistant dharmas, contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas are also empty. The Tathagata has always said that past, future, and present dharmas are empty; wholesome, unwholesome, and indeterminate dharmas; dharmas pertaining to the Desire Realm, Form Realm, and Formless Realm; dharmas of one in training, one beyond training, and one who is neither in training nor beyond training; and dharmas to be abandoned through seeing, to be abandoned through cultivation, and not to be abandoned are also empty.

The Buddha said: Good Presence! So it is! So it is! I have always said that all these dharmas are empty.

The Venerable Good Presence again addressed the Buddha: Blessed One! The emptiness of all dharmas is inexhaustible, innumerable, immeasurable, and boundless.

Blessed One! Within the emptiness of all dharmas, no end can be apprehended, no number can be apprehended, no measure can be apprehended, and no boundary can be apprehended. For this reason, “inexhaustible,” “innumerable,” “immeasurable,” and “boundless” are not differentiated in wording or meaning.

The Buddha said: Good Presence! So it is! So it is! It is exactly as you have said. “Inexhaustible,” “innumerable,” “immeasurable,” and “boundless” are not differentiated in wording or meaning; all alike elucidate the emptiness of all dharmas.

Good Presence! The emptiness of all dharmas is inexpressible. Through skillful means, the Tathagata calls it inexhaustible, or calls it innumerable, or calls it immeasurable, or calls it boundless, or calls it empty, or calls it signless, or calls it wishless, or calls it inactive, or calls it unborn, or calls it unceasing, or calls it free from defilement, or calls it quiescent cessation, or calls it nirvana, or calls it suchness, or calls it the dharma dhatu, or calls it the nature of dharmas, or calls it ultimate reality. Meanings such as these are all expounded by the Tathagata through skillful means.

Then the Venerable Good Presence addressed the Buddha: Blessed One! The Tathagata’s skillful means are exceedingly excellent. Although the true character of all dharmas cannot be expressed, for the sake of sentient beings he reveals it through skillful means.

Blessed One! As I understand the meaning of what the Buddha has taught, is the nature of all dharmas inexpressible?

The Buddha said: Good Presence! So it is! So it is! The nature of all dharmas is inexpressible. Why? Because the nature of all dharmas is ultimately empty, and ultimate emptiness cannot be expressed.

The Venerable Good Presence again addressed the Buddha: Blessed One! Does the inexpressible meaning increase or diminish?

The Buddha said: Good Presence! The inexpressible meaning neither increases nor diminishes.

The Venerable Good Presence again addressed the Buddha: Blessed One! If the inexpressible meaning neither increases nor diminishes, then the perfection of generosity should also neither increase nor diminish; the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita should also neither increase nor diminish.

Blessed One! If the inexpressible meaning neither increases nor diminishes, then the four establishments of mindfulness should also neither increase nor diminish; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path should also neither increase nor diminish.

Blessed One! If the inexpressible meaning neither increases nor diminishes, then the four meditative concentrations should also neither increase nor diminish; the four immeasurables and four formless concentrations should also neither increase nor diminish.

Blessed One! If the ineffable meaning neither increases nor decreases, then the eight liberations should likewise neither increase nor decrease; the eight spheres of mastery, the nine successive attainments, and the ten universal spheres should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the liberation gateway of emptiness should likewise neither increase nor decrease; the liberation gateways of signlessness and wishlessness should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the Ground of Great Joy should likewise neither increase nor decrease; the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the five kinds of eyes should likewise neither increase nor decrease; the six superknowledges should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the gateway of samadhi should likewise neither increase nor decrease; the gateway of dharani should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the ten powers of a Buddha should likewise neither increase nor decrease; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the quality of never forgetting should likewise neither increase nor decrease; the nature of constant equanimity should likewise neither increase nor decrease.

Blessed One! If the ineffable meaning neither increases nor decreases, then the knowledge of all things should likewise neither increase nor decrease; the knowledge of the aspects of the paths and the knowledge of all aspects should likewise neither increase nor decrease.

Blessed One! If the perfection of generosity neither increases nor decreases, and the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the perfection of generosity and practicing the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, attain unsurpassed perfect awakening?

Blessed One! If the four foundations of mindfulness neither increase nor decrease, and the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the four foundations of mindfulness and practicing the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path, attain unsurpassed perfect awakening?

Blessed One! If the four meditative absorptions neither increase nor decrease, and the four immeasurables and four formless attainments likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the four meditative absorptions and practicing the four immeasurables and four formless attainments, attain unsurpassed perfect awakening?

Blessed One! If the eight liberations neither increase nor decrease, and the eight spheres of mastery, nine successive attainments, and ten universal spheres likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the eight liberations and practicing the eight spheres of mastery, nine successive attainments, and ten universal spheres, attain unsurpassed perfect awakening?

Blessed One! If the liberation gateway of emptiness neither increases nor decreases, and the liberation gateways of signlessness and wishlessness likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the liberation gateway of emptiness and practicing the liberation gateways of signlessness and wishlessness, attain unsurpassed perfect awakening?

Blessed One! If the Ground of Great Joy neither increases nor decreases, and the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the Ground of Great Joy and practicing the Ground of Stainlessness through the Ground of the Dharma Cloud, attain unsurpassed perfect awakening?

Blessed One! If the five kinds of eyes neither increase nor decrease, and the six superknowledges likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the five kinds of eyes and practicing the six superknowledges, attain unsurpassed perfect awakening?

Blessed One! If the gateway of samadhi neither increases nor decreases, and the gateway of dharani likewise neither increases nor decreases, then how do great bodhisattvas, by practicing the gateway of samadhi and practicing the gateway of dharani, attain unsurpassed perfect awakening?

Blessed One! If the ten powers of a Buddha neither increase nor decrease, and the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the ten powers of a Buddha and practicing the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, attain unsurpassed perfect awakening?

Blessed One! If the quality of never forgetting neither increases nor decreases, and the nature of constant equanimity likewise neither increases nor decreases, then how do great bodhisattvas, by practicing the quality of never forgetting and practicing the nature of constant equanimity, attain unsurpassed perfect awakening?

Blessed One! If the knowledge of all things neither increases nor decreases, and the knowledge of the aspects of the paths and the knowledge of all aspects likewise neither increase nor decrease, then how do great bodhisattvas, by practicing the knowledge of all things and practicing the knowledge of the aspects of the paths and the knowledge of all aspects, attain unsurpassed perfect awakening?

Fascicle 329

END