Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖8,740 words · ~35 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

The Buddha taught:

– Subhuti! If a great bodhisattva contemplates form and contemplates feeling, perception, formations, and consciousness, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment. If a great bodhisattva does not contemplate form and does not contemplate feeling, perception, formations, or consciousness, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain unsurpassed, complete enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither contemplate nor become attached to any dharma.

Subhuti! If a great bodhisattva contemplates the eye ayatana and contemplates the ear, nose, tongue, body, and mind ayatanas, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the eye ayatana and does not contemplate the ear, nose, tongue, body, or mind ayatanas, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain unsurpassed, complete enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither contemplate nor become attached to any dharma.

Subhuti! If a great bodhisattva contemplates the form ayatana and contemplates the sound, odor, taste, tangible-object, and dharma ayatanas, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the form ayatana and does not contemplate the sound, odor, taste, tangible-object, or dharma ayatanas, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti! If a great bodhisattva contemplates the eye dhatu and contemplates the ear, nose, tongue, body, and mind dhatus, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the eye dhatu and does not contemplate the ear, nose, tongue, body, or mind dhatus, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti! If a great bodhisattva contemplates the form dhatu and contemplates the sound, odor, taste, tangible-object, and dharma dhatus, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the form dhatu and does not contemplate the sound, odor, taste, tangible-object, or dharma dhatus, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti! If a great bodhisattva contemplates the eye-consciousness dhatu and contemplates the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the eye-consciousness dhatu and does not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatus, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti! If a great bodhisattva contemplates eye-contact and contemplates ear-, nose-, tongue-, body-, and mind-contact, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate eye-contact and does not contemplate ear-, nose-, tongue-, body-, or mind-contact, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti! If a great bodhisattva contemplates the feelings that arise conditioned by eye-contact and contemplates the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

If a great bodhisattva does not contemplate the feelings that arise conditioned by eye-contact and does not contemplate the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of cultivating the practices of a great bodhisattva and attaining unsurpassed, complete enlightenment.

Subhuti, if a great bodhisattva reflects upon the earth element, or reflects upon the water, fire, wind, space, or consciousness element, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon the earth element, nor upon the water, fire, wind, space, or consciousness element, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain unsurpassed perfect enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither reflect upon nor become attached to any dharma.

Subhuti, if a great bodhisattva reflects upon ignorance, or reflects upon formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon ignorance, nor upon formations, and so forth, through aging and death, sorrow, lamentation, pain, grief, and distress, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Subhuti, if a great bodhisattva reflects upon the paramita of generosity, or reflects upon the paramitas of pure ethical conduct, patient acceptance, vigor, meditative concentration, or prajnaparamita, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon the paramita of generosity, nor upon the paramita of pure ethical conduct, and so forth, through prajnaparamita, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Subhuti, if a great bodhisattva reflects upon inner emptiness, or reflects upon 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm.

If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment. If a great bodhisattva does not reflect upon inner emptiness, nor upon outer emptiness, and so forth, through the emptiness of the self-nature of nonexistence, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm.

If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain unsurpassed perfect enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither reflect upon nor become attached to any dharma.

Subhuti, if a great bodhisattva reflects upon suchness, or reflects upon the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm.

If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment. If a great bodhisattva does not reflect upon suchness, nor upon the dharmadhatu, and so forth, through the inconceivable realm, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm.

Subhuti, if a great bodhisattva reflects upon the Noble Truth of suffering, or reflects upon the Noble Truths of the origin of suffering, cessation, and the path, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon the Noble Truth of suffering, nor upon the Noble Truths of the origin of suffering, cessation, and the path, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Subhuti, if a great bodhisattva reflects upon the four meditative absorptions, or reflects upon the four immeasurables or the four formless concentrations, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon the four meditative absorptions, nor upon the four immeasurables or the four formless concentrations, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Subhuti, if a great bodhisattva reflects upon the eight liberations, or reflects upon the eight spheres of mastery, the nine successive concentrations, or the ten totalities, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is not fully capable of fully cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

If a great bodhisattva does not reflect upon the eight liberations, nor upon the eight spheres of mastery, the nine successive concentrations, or the ten totalities, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is capable of fully cultivating the practices of a great bodhisattva and attaining unsurpassed perfect enlightenment.

Subhuti, if a bodhisattva-mahasattva conceptually considers 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 that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the four foundations of mindfulness, the four right efforts, and so forth through the Noble Eightfold Path, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Therefore, Subhuti, if a bodhisattva-mahasattva wishes to cultivate the practices of a bodhisattva-mahasattva and attain supreme enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither conceptually consider nor become attached to any dharma.

Subhuti, if a bodhisattva-mahasattva conceptually considers the gateway to liberation through emptiness or the gateways to liberation through signlessness and wishlessness, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the gateway to liberation through emptiness or the gateways to liberation through signlessness and wishlessness, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Subhuti, if a bodhisattva-mahasattva conceptually considers the five kinds of eyes or the six superknowledges, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment. If a bodhisattva-mahasattva does not conceptually consider the five kinds of eyes or the six superknowledges, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm.

If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment. Therefore, Subhuti, if a bodhisattva-mahasattva wishes to cultivate the practices of a bodhisattva-mahasattva and attain supreme enlightenment, that bodhisattva must diligently cultivate and study the profound prajnaparamita and should neither conceptually consider nor become attached to any dharma.

Subhuti, if a bodhisattva-mahasattva conceptually considers the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the ten powers of a Buddha, the four fearlessnesses, and so forth through the eighteen unique qualities of a Buddha, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Subhuti, if a bodhisattva-mahasattva conceptually considers the quality of never losing mindfulness or the nature of constant equanimity, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the quality of never losing mindfulness or the nature of constant equanimity, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Subhuti, if a bodhisattva-mahasattva conceptually considers the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Subhuti, if a bodhisattva-mahasattva conceptually considers any dharani gateway or any samadhi gateway, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment. If a bodhisattva-mahasattva does not conceptually consider any dharani gateway or any samadhi gateway, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm.

Subhuti, if a bodhisattva-mahasattva conceptually considers the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship, then that bodhisattva becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If attached to the Desire Realm, the Form Realm, and the Formless Realm, that bodhisattva is incapable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

If a bodhisattva-mahasattva does not conceptually consider the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship, then that bodhisattva does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If not attached to the Desire Realm, the Form Realm, or the Formless Realm, that bodhisattva is fully capable of cultivating the practices of a bodhisattva-mahasattva and attaining supreme enlightenment.

Subhuti! If a great bodhisattva contemplates the realization of a pratyekabuddha, then they become attached to the Desire Realm, the Form Realm, and the Formless Realm. If they become attached to the Desire Realm, the Form Realm, and the Formless Realm, then they are incapable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment.

If a great bodhisattva does not contemplate the realization of a pratyekabuddha, then they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm, then they are capable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain supreme enlightenment, they should diligently train in the profound prajnaparamita and should neither contemplate nor become attached to any dharma.

Subhuti! If a great bodhisattva contemplates all the practices of a great bodhisattva, then they become attached to the Desire Realm, the Form Realm, and the Formless Realm. If they become attached to the Desire Realm, the Form Realm, and the Formless Realm, then they are incapable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment.

If a great bodhisattva does not contemplate all the practices of a great bodhisattva, then they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm, then they are capable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain supreme enlightenment, they should diligently train in the profound prajnaparamita and should neither contemplate nor become attached to any dharma.

Subhuti! If a great bodhisattva contemplates the supreme enlightenment of the Buddhas, then they become attached to the Desire Realm, the Form Realm, and the Formless Realm. If they become attached to the Desire Realm, the Form Realm, and the Formless Realm, then they are incapable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment.

If a great bodhisattva does not contemplate the supreme enlightenment of the Buddhas, then they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If they do not become attached to the Desire Realm, the Form Realm, or the Formless Realm, then they are capable of cultivating the practices of a great bodhisattva and attaining supreme enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to cultivate the practices of a great bodhisattva and attain supreme enlightenment, they should diligently train in the profound prajnaparamita and should neither contemplate nor become attached to any dharma.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! When a great bodhisattva diligently trains in the profound prajnaparamita, in what should they abide?

The Buddha said:

– Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in form; nor should they abide in feeling, perception, formations, or consciousness.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the eye ayatana; nor should they abide in the ear, nose, tongue, body, or mind ayatana.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the form ayatana; nor should they abide in the sound, odor, taste, tangible object, or dharma ayatana.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the eye dhatu; nor should they abide in the ear, nose, tongue, body, or mind dhatu.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the form dhatu; nor should they abide in the sound, odor, taste, tangible object, or dharma dhatu.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the eye-consciousness dhatu; nor should they abide in the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in eye-contact; nor should they abide in ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in feelings arising with eye-contact as condition; nor should they abide in feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the earth dhatu; nor should they abide in the water, fire, wind, space, or consciousness dhatu.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in ignorance; nor should they abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the perfection of generosity; nor should they abide in the perfections of pure moral discipline, patient acceptance, diligence, meditation, or prajnaparamita.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the emptiness of internal dharmas; nor should they abide in the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature,

or the emptiness of the self-nature of nonbeing.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in suchness; nor should they abide in 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 fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the Noble Truth of suffering; nor should they abide in the Noble Truth of its origin, cessation, or the path.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the four meditative absorptions; nor should they abide in the four immeasurables or the four formless attainments.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the eight liberations; nor should they abide in the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the four foundations of mindfulness; nor should they abide in the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the liberation gateway of emptiness; nor should they abide in the liberation gateways of signlessness or wishlessness.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the five kinds of eyes; nor should they abide in the six superknowledges.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the ten powers of a Buddha; nor should they abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the dharma of never forgetting; nor should they abide in the nature of perpetual equanimity.

Subhuti! When a great bodhisattva diligently trains in the profound prajnaparamita, they should not abide in the knowledge of all things; nor should they abide in the knowledge of the aspects of the paths or the knowledge of all aspects.

Subhuti, if a great bodhisattva diligently cultivates and studies profound prajnaparamita, he should not abide in any dharani gateway, nor should he abide in any samadhi gateway.

Subhuti, if a great bodhisattva diligently cultivates and studies profound prajnaparamita, he should not abide in the fruit of stream-entry, nor should he abide in the fruits of once-returning, non-returning, or arhatship.

Subhuti, if a great bodhisattva diligently cultivates and studies profound prajnaparamita, he should not abide in the fruit of a pratyekabuddha.

Subhuti, if a great bodhisattva diligently cultivates and studies profound prajnaparamita, he should not abide in any of the practices of great bodhisattvas.

Subhuti, if a great bodhisattva diligently cultivates and studies profound prajnaparamita, he should not abide in the unsurpassed perfect enlightenment of the Buddhas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in form, nor abide in feeling, perception, formations, or consciousness?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the eye ayatana, nor abide in the ear, nose, tongue, body, or mind ayatana?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the form ayatana, nor abide in the sound, odor, taste, tangible object, or dharma ayatana?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the eye dhatu, nor abide in the ear, nose, tongue, body, or mind dhatu?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the form dhatu, nor abide in the sound, odor, taste, tangible object, or dharma dhatu?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the eye-consciousness dhatu, nor abide in the ear-, nose-, tongue-, body-, or mind-consciousness dhatu?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in eye-contact, nor abide in ear-, nose-, tongue-, body-, or mind-contact?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the feelings arising with eye-contact as condition, nor abide in the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the earth dhatu, nor abide in the water, fire, wind, space, or consciousness dhatu?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in ignorance, nor abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the perfection of generosity, nor abide in the perfections of pure morality, patience, diligence, meditation, or prajnaparamita?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the emptiness of the internal, nor abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature,

or the emptiness of the nonexistence of intrinsic nature?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in suchness, nor abide in the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the Noble Truth of suffering, nor abide in the Noble Truths of the origin of suffering, its cessation, or the path?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the four meditative absorptions, nor abide in the four immeasurables or the four formless attainments?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the eight liberations, nor abide in the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the four foundations of mindfulness, nor abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the gateway to liberation through emptiness, nor abide in the gateways to liberation through signlessness or wishlessness?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the five kinds of eyes, nor abide in the six superknowledges?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the ten powers of a Buddha, nor abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the quality of never forgetting, nor abide in the nature of perpetual equanimity?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the knowledge of all things, nor abide in the knowledge of the aspects of the paths or the knowledge of all aspects?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in any dharani gateway, nor abide in any samadhi gateway?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the fruit of stream-entry, nor abide in the fruits of once-returning, non-returning, or arhatship?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the fruit of a pratyekabuddha?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in any of the practices of great bodhisattvas?

Blessed One, for what reason should a great bodhisattva who diligently cultivates and studies profound prajnaparamita not abide in the unsurpassed perfect enlightenment of the Buddhas?

The Buddha said:

– Subhuti! If a great bodhisattva diligently cultivates and studies the profound prajnaparamita, then, because of non-attachment to all dharmas, he should not abide in form, nor should he abide in feeling, perception, formations, or consciousness; he should not abide in the eye ayatana, nor should he abide in the ear, nose, tongue, body, or mind ayatana; he should not abide in the form ayatana, nor should he abide in the sound, odor, taste, touch, or dharma ayatana; he should not abide in the eye dhatu, nor should he abide in the ear, nose, tongue, body, or mind dhatu; he should not abide in the form dhatu, nor should he abide in the sound, odor, taste, touch, or dharma dhatu; he should not abide in the eye-consciousness dhatu, nor should he abide in the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; he should not abide in eye-contact, nor should he abide in ear-, nose-, tongue-, body-, or mind-contact; he should not abide in feelings arising with eye-contact as condition, nor should he abide in feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; he should not abide in the earth dhatu, nor should he abide in the water, fire, wind, space, or consciousness dhatu; he should not abide in ignorance, nor should he abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or despair; he should not abide in the perfection of generosity, nor should he abide in the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita; he should not abide in the emptiness of internal dharmas, nor should he abide in the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; he should not abide in suchness, nor should he abide 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 fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, or the inconceivable realm; he should not abide in the Noble Truth of suffering, nor should he abide in the Noble Truths of the origin, cessation, or path; he should not abide in the four meditative absorptions, nor should he abide in the four immeasurables or the four formless attainments; he should not abide in the eight liberations, nor should he abide in the eight spheres of mastery, the nine successive attainments, or the ten totalities; he should not abide in the four foundations of mindfulness, nor should he abide in 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; he should not abide in the liberation gateway of emptiness, nor should he abide in the liberation gateways of signlessness or wishlessness; he should not abide in the five kinds of eyes, nor should he abide in the six superknowledges; he should not abide in the ten powers of a Buddha, nor should he abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; he should not abide in the dharma of non-forgetfulness, nor should he abide in the nature of constant equanimity; he should not abide in the knowledge of all things, nor should he abide in the knowledge of the aspects of the path or the knowledge of all aspects; he should not abide in any dharani gateway, nor should he abide in any samadhi gateway; he should not abide in the fruit of stream-entry, nor should he abide in the fruit of once-returning, non-returning, or arhatship; he should not abide in the attainment of a pratyekabuddha; he should not abide in any practice of a great bodhisattva; he should not abide in the supreme awakening of the Buddhas. Why is this? Subhuti! That great bodhisattva does not perceive any dharma in which attachment might arise and wherein he might abide.

Subhuti! In this way, a great bodhisattva employs non-attachment and non-abiding as skillful means in cultivating the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva thinks thus: “To practice the profound prajnaparamita with such non-attachment and non-abiding is to practice prajnaparamita. To cultivate the profound prajnaparamita with such non-attachment and non-abiding is to cultivate prajnaparamita. I should practice the profound prajnaparamita in this way; I should cultivate the profound prajnaparamita in this way.”

Subhuti! Because that great bodhisattva thinks in this way, he apprehends characteristics and becomes attached, thereby distancing himself from prajnaparamita. If he distances himself from prajnaparamita, he distances himself from the perfections of meditative concentration, diligence, patience, moral discipline, and generosity;

he also distances himself from the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

he also distances himself from suchness, 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 reality-limit, the realm of space, and the inconceivable realm; he also distances himself from the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path; he also distances himself from the four meditative absorptions, the four immeasurables, and the four formless attainments; he also distances himself from the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities;

he also distances himself from 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 awakening, and the eightfold noble path; he also distances himself from the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness; he also distances himself from the five kinds of eyes and the six superknowledges; he also distances himself from the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; he also distances himself from the dharma of non-forgetfulness and the nature of constant equanimity;

he also distances himself from the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; he also distances himself from all dharani gateways and all samadhi gateways; he also distances himself from all practices of a great bodhisattva; he also distances himself from the supreme awakening of the Buddhas.

Why is this? Subhuti! Because the profound prajnaparamita has no attachment to any dharma; attachment is not the nature of the profound prajnaparamita.

Why is this? Subhuti! Because the profound prajnaparamita is entirely devoid of self-nature by which it could become attached to dharmas.

Therefore, Subhuti, great bodhisattvas who cultivate prajnaparamita are attached neither to any dharma nor to the profound prajnaparamita.

Furthermore, Subhuti! If, while cultivating prajnaparamita, a great bodhisattva gives rise to this thought: “This is prajnaparamita; by practicing prajnaparamita, I practice universally the true characteristic of all dharmas.”

Subhuti! Because that great bodhisattva gives rise to this conception, he abandons prajnaparamita. If he abandons prajnaparamita, he also abandons the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity;

he also abandons 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 truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

he also abandons suchness, the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of empty space, and the inconceivable realm; he also abandons the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path; he also abandons the four meditative absorptions, the four immeasurables, and the four formless attainments; he also abandons the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities;

he also abandons 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; he also abandons the liberation gateways of emptiness, signlessness, and wishlessness; he also abandons the five kinds of eyes and the six superknowledges; he also abandons the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; he also abandons the dharma of never forgetting and the nature of constant equanimity;

he also abandons the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; he also abandons all dharani gateways and all samadhi gateways; he also abandons all the practices of great bodhisattvas; he also abandons the unsurpassed perfect enlightenment of the Buddhas.

Why is this? Subhuti! Because profound prajnaparamita is the seed of all wholesome dharmas.

If one abandons prajnaparamita, one thereby abandons all wholesome dharmas.

Fascicle 353

END

🌏Why is this sūtra summarized by Inti AI?

The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.

Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.

←Previous大般若波羅蜜多經 Next大般若波羅蜜多經→

🕯️ Light a candle