大般若波羅蜜多經

LIX. CHAPTER ON INEXHAUSTIBILITY

02

– Subhuti, you should know! Because the perfection of generosity is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because internal emptiness is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of shared 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 are as inexhaustible as space,

a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because suchness is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the Noble Truth of suffering is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the Noble Truths of the origin of suffering, cessation, and the path are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the four meditative concentrations are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the four immeasurables and the four formless absorptions are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the eight liberations are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the four foundations of mindfulness are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because 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 are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the gateway to liberation through emptiness is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the gateways to liberation through signlessness and wishlessness are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the five kinds of eyes are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the six superknowledges are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the Buddha’s ten powers are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the quality of never losing mindfulness is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the nature of constant equanimity is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the knowledge of all things is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the knowledge of the aspects of the paths and the knowledge of all aspects are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because all dharani gateways are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because all samadhi gateways are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the fruit of stream-entry is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom; because the fruits of once-returning, non-returning, and arhatship are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the fruit of a pratyekabuddha is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because all the practices of great bodhisattvas are as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Because the unsurpassed enlightenment of the Buddhas is as inexhaustible as space, a great bodhisattva should develop the perfection of wisdom.

Furthermore, Subhuti! Because a great bodhisattva contemplates ignorance as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates formations as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates consciousness as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates name-and-form as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates the six sense bases as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom;

because a great bodhisattva contemplates contact as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates feeling as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates craving as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates clinging as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates existence as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom;

because a great bodhisattva contemplates birth as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom; because a great bodhisattva contemplates aging and death, sorrow, lamentation, pain, grief, and distress as being as inexhaustible as space, the great bodhisattva should develop the perfection of wisdom.

Subhuti! In this way, a great bodhisattva should develop the perfection of wisdom.

Subhuti, you should know! Great bodhisattvas who thus contemplate the twelve links of dependent origination remain far removed from the two extremes; those great bodhisattvas do not add anything to this sublime contemplation.

Subhuti, you should know! Seated upon the seat of enlightenment, great bodhisattvas contemplate the twelve links of dependent origination in accordance with reality as being like space and incapable of exhaustion; they are therefore able swiftly to attain the knowledge of all-knowing wisdom.

Subhuti, you should know! If a great bodhisattva practices the profound perfection of wisdom by relying upon the mode of practice that is as inexhaustible as space and contemplates the twelve links of dependent origination in accordance with reality, the great bodhisattva will not fall to the level of a sravaka or pratyekabuddha, but will abide in unsurpassed enlightenment.

Subhuti! If sentient beings abiding in the bodhisattva vehicle regress from unsurpassed enlightenment and so forth, it is entirely because they do not rely upon skillful attention to develop the perfection of wisdom, and because they do not understand how a great bodhisattva practicing the perfection of wisdom constantly uses a mode of practice as inexhaustible as space to contemplate the twelve links of dependent origination in accordance with reality and thereby develop the perfection of wisdom.

Subhuti, you should know! If sentient beings abiding in the bodhisattva vehicle regress from unsurpassed enlightenment, it is entirely because they have departed from the skillful means for developing the perfection of wisdom.

Subhuti, you should know! If a great bodhisattva is irreversible from unsurpassed perfect enlightenment, this is because the bodhisattva relies upon skillful means that bring forth profound prajnaparamita. Relying upon such skillful means while practicing prajnaparamita, that great bodhisattva contemplates, in accordance with reality and through modes of practice as inexhaustible as space, the twelve links of dependent origination, thereby bringing forth prajnaparamita. Relying upon such skillful means while practicing prajnaparamita, that great bodhisattva contemplates, in accordance with reality and through modes of practice as inexhaustible as space, profound prajnaparamita, thereby bringing forth profound prajnaparamita.

Furthermore, Subhuti! When a great bodhisattva contemplates the Dharma of dependent origination in this way, the bodhisattva does not perceive any dharma arising without a cause; does not perceive any dharma ceasing without a cause; does not perceive any dharma permanently abiding and never ceasing; does not perceive in any dharma a self, a sentient being, a living continuum, one capable of arising, one who is nurtured, one who matures, one who undergoes transmigration, a mind-born being, a youth, an agent, one who causes another to act, a knower, one who causes another to know, a seer, or one who causes another to see;

and does not perceive any dharma as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Subhuti, you should know! Great bodhisattvas who wish to practice prajnaparamita should contemplate dependent origination in this way and practice prajnaparamita.

Subhuti, you should know! Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive form as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive feeling, perception, formations, or consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the eye ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the form ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the sound, odor, taste, tangible object, or mental-object ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the eye dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the ear, nose, tongue, body, or mind dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the form dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the sound, odor, taste, tangible-object, or mental-object dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the eye-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive eye-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive ear-, nose-, tongue-, body-, or mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the feelings arising with eye-contact as condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive the earth dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive the water, fire, wind, space, or consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva deeply practices prajnaparamita, at that time the great bodhisattva does not perceive ignorance as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does the bodhisattva perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the perfection of generosity as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the perfections of pure ethical conduct, patient endurance, diligence, meditation, and prajnaparamita as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see inner emptiness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated;

nor does the great bodhisattva see outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see true suchness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the dharma-dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the Noble Truth of suffering as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the Noble Truths of the origin of suffering, its cessation, and the path as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the four meditative absorptions as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the four immeasurables or the four formless absorptions as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the eight liberations as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the four establishments of mindfulness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the gateway to liberation through emptiness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the gateways to liberation through signlessness and wishlessness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the five kinds of eyes as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the six superknowledges as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the ten powers of a Buddha as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices prajnaparamita profoundly, at that time the great bodhisattva does not see the Dharma of non-forgetfulness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated; nor does the great bodhisattva see the nature of perpetual equanimity as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, separated or not separated.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive the knowledge of all as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded; nor does the great bodhisattva perceive the knowledge of path aspects or the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive any dharani gateway as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded; nor does the great bodhisattva perceive any samadhi gateway as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive the fruition of stream-entry as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded; nor does the great bodhisattva perceive the fruitions of once-returning, non-returning, or arhatship as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive the fruition of a pratyekabuddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive any practice of a great bodhisattva as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Whenever a great bodhisattva practices profound prajnaparamita, at that time the great bodhisattva does not perceive the supreme enlightenment of the Buddhas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, secluded or non-secluded.

Furthermore, Subhuti! Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva practices prajnaparamita, the great bodhisattva does not perceive any prajnaparamita that is practiced; nor does the great bodhisattva perceive any dharma capable of perceiving the prajnaparamita that is practiced. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva practices the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity, the great bodhisattva does not perceive any meditative concentration through generosity paramita that is practiced;

nor does the great bodhisattva perceive any dharma capable of perceiving the meditative concentration through generosity paramita that is practiced.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in inner emptiness, the great bodhisattva does not perceive any inner emptiness in which one abides;

nor does the great bodhisattva perceive any dharma capable of perceiving the inner emptiness in which one abides. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature, the great bodhisattva does not perceive any outer emptiness through the emptiness of the nonexistence of self-nature in which one abides; nor does the great bodhisattva perceive any dharma capable of perceiving the outer emptiness through the emptiness of the nonexistence of self-nature in which one abides.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in suchness, the great bodhisattva does not perceive any suchness in which one abides;

nor does the great bodhisattva perceive any dharma capable of perceiving the suchness in which one abides. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, the great bodhisattva does not perceive any dharma realm through inconceivable realm in which one abides; nor does the great bodhisattva perceive any dharma capable of perceiving the dharma realm through inconceivable realm in which one abides.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in the Noble Truth of suffering, the great bodhisattva does not perceive any Noble Truth of suffering in which one abides; nor does the great bodhisattva perceive any dharma capable of perceiving the Noble Truth of suffering in which one abides. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva abides in the Noble Truths of the origin, cessation, and path, the great bodhisattva does not perceive any Noble Truths of the origin, cessation, and path in which one abides; nor does the great bodhisattva perceive any dharma capable of perceiving the Noble Truths of the origin, cessation, and path in which one abides.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates the four meditative absorptions, the great bodhisattva does not perceive any four meditative absorptions that are cultivated; nor does the great bodhisattva perceive any dharma capable of perceiving the four meditative absorptions that are cultivated. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates the four immeasurables and the four formless concentrations, the great bodhisattva does not perceive any four immeasurables or four formless concentrations that are cultivated;

nor does the great bodhisattva perceive any dharma capable of perceiving the four immeasurables or four formless concentrations that are cultivated.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates the eight liberations, the great bodhisattva does not perceive any eight liberations that are cultivated; nor does the great bodhisattva perceive any dharma capable of perceiving the eight liberations that are cultivated. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates the eight spheres of mastery, the nine successive concentrations, and the ten totalities, the great bodhisattva does not perceive any eight spheres of mastery, nine successive concentrations, or ten totalities that are cultivated;

nor does the great bodhisattva perceive any dharma capable of perceiving the eight spheres of mastery, nine successive concentrations, or ten totalities that are cultivated.

Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates the four foundations of mindfulness, the great bodhisattva does not perceive any four foundations of mindfulness that are cultivated; nor does the great bodhisattva perceive any dharma capable of perceiving the four foundations of mindfulness that are cultivated. Whenever a great bodhisattva practices profound prajnaparamita, at that time, although the great bodhisattva cultivates 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, the great bodhisattva does not perceive any four right efforts through eightfold noble path that are cultivated;

nor does the great bodhisattva perceive any dharma capable of perceiving the four right efforts through eightfold noble path that are cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the gateway to liberation of emptiness, the bodhisattva does not perceive any gateway to liberation of emptiness that is cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the gateway to liberation of emptiness that is cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the gateways to liberation of signlessness and wishlessness, the bodhisattva does not perceive any gateways to liberation of signlessness and wishlessness that are cultivated;

nor does the bodhisattva perceive any dharma capable of perceiving the gateways to liberation of signlessness and wishlessness that are cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the five kinds of eyes, the bodhisattva does not perceive any five kinds of eyes that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the five kinds of eyes that are cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the six superknowledges, the bodhisattva does not perceive any six superknowledges that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the six superknowledges that are cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the ten powers of a Buddha, the bodhisattva does not perceive any ten powers of a Buddha that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the ten powers of a Buddha that are cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha, the bodhisattva does not perceive anything cultivated, from the four fearlessnesses through the eighteen exclusive qualities of a Buddha;

nor does the bodhisattva perceive any dharma capable of perceiving anything cultivated, from the four fearlessnesses through the eighteen exclusive qualities of a Buddha.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the quality of never losing mindfulness, the bodhisattva does not perceive any quality of never losing mindfulness that is cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the quality of never losing mindfulness that is cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the nature of constant equanimity, the bodhisattva does not perceive any nature of constant equanimity that is cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the nature of constant equanimity that is cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the knowledge of all things, the bodhisattva does not perceive any knowledge of all things that is cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the knowledge of all things that is cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the knowledge of the aspects of the paths and the knowledge of all aspects, the bodhisattva does not perceive any knowledge of the aspects of the paths or knowledge of all aspects that is cultivated;

nor does the bodhisattva perceive any dharma capable of perceiving the knowledge of the aspects of the paths or the knowledge of all aspects that is cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates all dharani gateways, the bodhisattva does not perceive any dharani gateways that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving all the dharani gateways that are cultivated. Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates all samadhi gateways, the bodhisattva does not perceive any samadhi gateways that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving all the samadhi gateways that are cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates all the practices of a great bodhisattva, the bodhisattva does not perceive any practices of a great bodhisattva that are cultivated; nor does the bodhisattva perceive any dharma capable of perceiving all the practices of a great bodhisattva that are cultivated.

Whenever a great bodhisattva practices the profound prajnaparamita, although that great bodhisattva cultivates the supreme enlightenment of the Buddhas, the bodhisattva does not perceive any supreme enlightenment of the Buddhas that is cultivated; nor does the bodhisattva perceive any dharma capable of perceiving the supreme enlightenment of the Buddhas that is cultivated.

Subhuti, you should know that great bodhisattvas have absolutely no attainment with regard to any dharma, yet by skillful means they practice the profound prajnaparamita in this way.

Subhuti, whenever a great bodhisattva, taking nonattainment as skillful means with regard to all dharmas, practices the profound prajnaparamita in this way, Mara becomes deeply distressed and anguished, as though pierced by a poisoned arrow. Just as a person who has recently buried his parents is overwhelmed by grief, so too, when Mara sees great bodhisattvas taking nonattainment as skillful means with regard to all dharmas and practicing the profound prajnaparamita in this way, he becomes deeply distressed and anguished, as though pierced by a poisoned arrow.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, is it only one Mara who, seeing great bodhisattvas taking nonattainment as skillful means with regard to all dharmas and practicing the profound prajnaparamita, becomes deeply distressed and anguished, as though pierced by a poisoned arrow? Or do all the Maras throughout the great trichiliocosm, seeing great bodhisattvas taking nonattainment as skillful means with regard to all dharmas and practicing the profound prajnaparamita, become deeply distressed and anguished, as though pierced by poisoned arrows?”

The Buddha said:

“Subhuti, all the Maras throughout the great trichiliocosm, seeing great bodhisattvas taking nonattainment as skillful means with regard to all dharmas and practicing the profound prajnaparamita, become deeply distressed and anguished, as though pierced by poisoned arrows, and find no peace even in their own abodes.

“Subhuti, you should know that great bodhisattvas should constantly abide in the supreme abiding practice of the profound prajnaparamita. If a great bodhisattva constantly abides in the supreme abiding practice of the profound prajnaparamita, then devas, humans, asuras, and others in the world who seek to find faults in that bodhisattva will be unable to do so, nor will they be able to cause that bodhisattva sorrow. Therefore, Subhuti, if a great bodhisattva wishes to realize supreme enlightenment, the bodhisattva must diligently abide in the supreme abiding practice of the profound prajnaparamita.

“Furthermore, Subhuti, if a great bodhisattva is able to abide firmly in the supreme abiding practice of the profound prajnaparamita, the bodhisattva will be able to perfect the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. If a great bodhisattva is able to practice the profound prajnaparamita correctly, the bodhisattva will be able to perfect all the paramitas.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, why is it that a great bodhisattva who is able to practice the profound prajnaparamita correctly is also able to perfect the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?”

The Buddha told Subhuti:

“If, when practicing the profound prajnaparamita without error, a great bodhisattva practices generosity with a mind directed toward the knowledge of all-knowing wisdom, shares the merit of that generosity equally with all sentient beings, and dedicates it to supreme enlightenment, then, Subhuti, that great bodhisattva is able to practice the profound prajnaparamita correctly and is also fully able to perfect the paramita of generosity.

“If, when practicing the profound prajnaparamita without error, a great bodhisattva practices pure morality with a mind directed toward the knowledge of all-knowing wisdom, shares the merit of that pure morality equally with all sentient beings, and dedicates it to supreme enlightenment, then, Subhuti, that great bodhisattva is able to practice the profound prajnaparamita correctly and is also fully able to perfect the paramita of pure morality.”

If, when practicing the profound prajnaparamita without error, a great bodhisattva cultivates patience with a mind directed toward all-knowledge, then shares the merit of that patience equally with all sentient beings and dedicates it to unsurpassed awakening, then, Subhuti, that great bodhisattva is capable of genuinely practicing the profound prajnaparamita and is also fully capable of perfecting the perfection of patience.

If, when practicing the profound prajnaparamita without error, a great bodhisattva cultivates diligence with a mind directed toward all-knowledge, then shares the merit of that diligence equally with all sentient beings and dedicates it to unsurpassed awakening, then, Subhuti, that great bodhisattva is capable of genuinely practicing the profound prajnaparamita and is also fully capable of perfecting the perfection of diligence.

If, when practicing the profound prajnaparamita without error, a great bodhisattva cultivates meditative concentration with a mind directed toward all-knowledge, then shares the merit of that meditative concentration equally with all sentient beings and dedicates it to unsurpassed awakening, then, Subhuti, that great bodhisattva is capable of genuinely practicing the profound prajnaparamita and is also fully capable of perfecting the perfection of meditative concentration.

If, when practicing the profound prajnaparamita without error, a great bodhisattva cultivates prajna with a mind directed toward all-knowledge, then shares the merit of that prajna equally with all sentient beings and dedicates it to unsurpassed awakening, then, Subhuti, that great bodhisattva is capable of genuinely practicing the profound prajnaparamita and is also fully capable of perfecting the profound prajnaparamita.

Subhuti, in this way great bodhisattvas are capable of genuinely practicing the profound prajnaparamita and are also fully capable of perfecting the perfections of generosity, pure ethical discipline, patience, diligence, meditative concentration, and prajna.

Fascicle 348

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