大般若波羅蜜多經

LXI. THE CHAPTER ON MANY QUESTIONS AND NON-DUALITY

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If a great bodhisattva possesses such skillful means, how much time must have passed since the initial arising of the aspiration for enlightenment?”

The Buddha said:

“Subhuti! Since first giving rise to the aspiration for enlightenment, that great bodhisattva has passed through countless hundreds of thousands of kotis of nayutas of kalpas.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If a great bodhisattva possesses such skillful means, how many buddhas has that bodhisattva previously approached and made offerings to?”

The Buddha said:

“Subhuti! That great bodhisattva has previously approached and made offerings to as many buddhas as there are grains of sand in the Ganges.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If a great bodhisattva possesses such skillful means, how many roots of virtue has that bodhisattva previously planted?”

The Buddha said:

“Subhuti! Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the perfection of generosity; has never failed to diligently cultivate and perfect the perfection of pure ethical discipline; has never failed to diligently cultivate and perfect the perfection of patient acceptance; has never failed to diligently cultivate and perfect the perfection of vigor; has never failed to diligently cultivate and perfect the perfection of meditative concentration; and has never failed to diligently cultivate and perfect the perfection of prajnaparamita.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently abide in and perfect inner emptiness; has never failed to diligently abide in and perfect outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the 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,

and the emptiness of the self-nature of nonexistence.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently abide in and perfect suchness; has never failed to diligently abide in and perfect the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently abide in and perfect the Noble Truth of suffering; and has never failed to diligently abide in and perfect the Noble Truths of its origin, cessation, and the path.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the four meditative absorptions; and has never failed to diligently cultivate and perfect the four immeasurables and the four formless attainments.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the eight liberations; and has never failed to diligently cultivate and perfect the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the four foundations of mindfulness; and has never failed to diligently cultivate and perfect 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.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the gateway to liberation through emptiness; and has never failed to diligently cultivate and perfect the gateways to liberation through signlessness and wishlessness.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the five kinds of eyes; and has never failed to diligently cultivate and perfect the six superknowledges.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the ten powers of a Buddha; and has never failed to diligently cultivate and perfect 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.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the quality of never losing mindfulness; and has never failed to diligently cultivate and perfect the nature of constant equanimity.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the knowledge of all things; and has never failed to diligently cultivate and perfect the knowledge of the aspects of the paths and the knowledge of all aspects.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the dharani gateways; and has never failed to diligently cultivate and perfect the samadhi gateways.

“Since first giving rise to the aspiration for enlightenment, that great bodhisattva has never failed to diligently cultivate and perfect the practices of a great bodhisattva; and has never failed to diligently cultivate and perfect the unsurpassed perfect enlightenment of the buddhas.

“Subhuti! Since first giving rise to the aspiration for enlightenment, that great bodhisattva has planted and perfected all the roots of virtue described above. Through these causes and conditions, that bodhisattva possesses such skillful means.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Is it not exceedingly rare for a great bodhisattva to possess such skillful means?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. It is exceedingly rare for that great bodhisattva to possess such skillful means.

“Subhuti, you should know that just as the sun and moon successively illuminate the world of the four great continents and accomplish a great work, and the sentient and insentient beings in that world act according to the power of their light and each accomplish their own tasks, so too does prajnaparamita illuminate the other five perfections and accomplish a great work. The five perfections, generosity and so forth, function according to the power of prajnaparamita and each accomplish their own tasks.

“Subhuti, you should know that it is only because the five perfections, generosity and so forth, are embraced and sustained by prajnaparamita that they are called perfections. Apart from prajnaparamita, the five—generosity and so forth—cannot be called perfections.

“Subhuti, you should know that just as a wheel-turning king cannot be called a holy wheel-turning king if he does not possess the seven precious treasures, and must possess all seven precious treasures before he can be called a holy wheel-turning king, so too is it with the five perfections, generosity and so forth. If they are not embraced and sustained by prajnaparamita, they cannot be called perfections; only when they are embraced and sustained by prajnaparamita can they be called perfections.

“Subhuti, you should know that just as a beautiful and wealthy woman who has no strong husband to protect her is easily violated by wicked people, so too is it with the five perfections, generosity and so forth. If they lack the protective and sustaining power of prajnaparamita, they are easily disrupted and obstructed by heavenly maras and their retinues.”

Subhuti, you should know: It is like a beautiful and wealthy woman who, if protected by a strong husband, cannot be violated by wicked men. The five paramitas, beginning with generosity, are likewise. If they are embraced and protected by the power of the prajnaparamita, all heavenly maras and their retinues will be unable to harm or obstruct them.

Subhuti, you should know: It is like a military commander who, when entering battle, is well equipped with armor, swords, and staves; enemies from neighboring lands cannot harm him. The five paramitas, beginning with generosity, are likewise. If they do not depart from the profound prajnaparamita, neither maras and their retinues, nor persons of overweening pride, nor even bodhisattva-candalas and the like will be able to harm them.

Subhuti, you should know: It is like the lesser kings of Jambudvipa who attend upon the Wheel-Turning Sage King at the appointed times and, by virtue of the Wheel-Turning King, are able to travel through beautiful lands. The five paramitas, beginning with generosity, are likewise. By following the prajnaparamita and being guided by its power, they swiftly attain the fruit of unsurpassed enlightenment.

Subhuti, you should know: It is like all the rivers in the eastern part of Jambudvipa, which flow into the Ganges and, together with the Ganges, empty into the great ocean. The five paramitas, beginning with generosity, are likewise. Because they are all gathered in and guided by the prajnaparamita, they are able to attain the fruit of unsurpassed enlightenment.

Subhuti, you should know: Just as a person's right hand is able to perform various tasks, so too is the profound prajnaparamita able to bring forth all excellent wholesome dharmas.

Subhuti, you should know: Just as a person's left hand performs tasks awkwardly, so too the five paramitas, beginning with generosity, are unable by themselves to bring forth excellent wholesome dharmas.

Subhuti, you should know: It is like rivers, whether large or small, which all flow into the great ocean and become of the same salty taste. The five paramitas, beginning with generosity, are likewise. They are all embraced by the prajnaparamita and thus also attain the fruit of unsurpassed enlightenment. Therefore, they are all called “that which has reached the other shore.”

Subhuti, you should know: When a Wheel-Turning King wishes to tour his realm, the four divisions of his army accompany him, with the precious wheel going before the king and the four divisions. When the king thinks of eating and drinking, the wheel immediately stops. When he has finished eating and drinking and thinks of proceeding, the wheel immediately moves ahead.

Whether it moves or stops accords with the king's wishes, and once the destination has been reached, it proceeds no farther. The five paramitas, beginning with generosity, are likewise. Together with the other wholesome dharmas, when they seek to attain the fruit of unsurpassed enlightenment, they must rely upon the prajnaparamita to guide the way.

In advancing and stopping, they follow it and never part from one another; once the fruit of Buddhahood has been attained, it guides them no further.

Subhuti, you should know: A Wheel-Turning King possesses the seven kinds of precious treasures, namely, the precious wheel, the precious elephant, the precious horse, the precious minister, the precious treasurer, the precious woman, the precious general, and the precious wish-fulfilling jewel. Wherever that Wheel-Turning King wishes to go, the four divisions of his army and the seven kinds of treasures accompany him, some before and some behind.

At that time, although the precious wheel is foremost, it makes no distinction concerning the characteristics of being before or behind. The five paramitas, beginning with generosity, are likewise. Together with the other wholesome dharmas, when they seek to attain the fruit of unsurpassed enlightenment, they invariably take the prajnaparamita as their foremost guide.

Yet this prajnaparamita does not think: “I am the foremost guide of the paramitas of generosity, pure morality, patient acceptance, diligence, and meditative concentration, and those dharmas follow me.” Nor do the five paramitas, beginning with generosity, think: “The profound prajnaparamita goes before us, and we follow it.” Why is this? Subhuti, it is because the paramitas and all dharmas are by their own nature insentient and inert, incapable of acting, false and unreal, empty and nonexistent, with characteristics lacking autonomy.

They are like a mirage, the moon in water, an image in a mirror, and so forth. Within them there is absolutely no true entity that discriminates or acts.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If all dharmas are empty by their own nature, how is it that great bodhisattvas, by diligently training in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, will attain the fruit of unsurpassed enlightenment?”

The Buddha said:

“Subhuti, when great bodhisattvas diligently train in these six paramitas, they constantly think: ‘The minds of worldly sentient beings are all inverted. Afflicted by the suffering of birth and death, they are unable to free themselves. If I do not cultivate skillful means, I shall be unable to liberate them from the suffering of birth and death. For the sake of those sentient beings, I shall diligently train in the skillful means of the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.’

“Subhuti, after thinking in this way, those great bodhisattvas relinquish their inner and outer possessions for the sake of sentient beings. Having relinquished them, they further think: ‘With respect to these things, there is ultimately nothing that I relinquish. Why is this? Because the intrinsic nature of these things, whether inner or outer, is empty. They do not belong to me and cannot be relinquished.’

“Subhuti, therefore, by contemplating and cultivating the paramita of generosity in this way, those great bodhisattvas swiftly perfect it and quickly realize the fruit of unsurpassed enlightenment.

“Subhuti, for the sake of sentient beings, those great bodhisattvas never violate the precepts. Why is this? Because they constantly think: ‘As I seek to attain the fruit of unsurpassed enlightenment for the sake of sentient beings, it would be improper for me to kill living beings, take what is not given, or engage in sexual misconduct.

As I seek to attain the fruit of unsurpassed enlightenment for the sake of sentient beings, it would be improper for me to speak falsely, speak divisively, speak harshly, or engage in idle and confused speech. As I seek to attain the fruit of unsurpassed enlightenment for the sake of sentient beings, it would be improper for me to give rise to covetousness, anger, or wrong views. As I seek to attain the fruit of unsurpassed enlightenment for the sake of sentient beings, it would be improper for me to seek exquisite objects of sensual desire, the wealth and happiness of the heavenly realms, or to become Sakra, a mara, a Brahma king, and so forth.

As I seek to attain the fruit of unsurpassed enlightenment for the sake of sentient beings, it would be improper for me to seek to abide in the state of a sravaka or pratyekabuddha.’

“Subhuti, therefore, by contemplating and cultivating the paramita of pure morality in this way, those great bodhisattvas swiftly perfect it and quickly realize the fruit of unsurpassed enlightenment.

“Subhuti, for the sake of sentient beings, those great bodhisattvas do not give rise to anger. Even if they are constantly maligned and humiliated with painful and bitter words that pierce the heart and marrow, they never give rise to a single thought of anger. Even if they are constantly struck on the body with swords, staves, bricks, stones, clubs, clods of earth, and the like, or if their bodies are cut, carved, pierced, stabbed, and dismembered limb by limb, they do not give rise to a single evil thought. Why is this? Because those great bodhisattvas contemplate all sounds as echoes in a mountain valley and material forms as foam. They think: ‘For the benefit of all sentient beings, I should not mistakenly give rise to anger over such things.’

“Subhuti, therefore, by contemplating and cultivating the paramita of patient acceptance in this way, those great bodhisattvas swiftly perfect it and quickly realize the fruit of unsurpassed enlightenment.

“Subhuti, for the sake of sentient beings, those great bodhisattvas diligently seek wholesome dharmas until they attain the fruit of unsurpassed enlightenment, never becoming indolent in the interval. Why is this? Because they constantly think: ‘If I become indolent, I shall be unable to rescue the various kinds of sentient beings from birth, aging, sickness, and death, nor shall I be able to attain that which I seek—the fruit of unsurpassed enlightenment.’

Subhuti! Therefore, through contemplation and cultivation, this great bodhisattva swiftly perfects the prajnaparamita of vigor and quickly realizes the fruit of unsurpassed awakening.

Subhuti! For the sake of sentient beings, this great bodhisattva cultivates the supreme concentrations and, until attaining the fruit of unsurpassed awakening, never gives rise to distracted states of mind associated with greed, hatred, delusion, and so forth. Why? Because this great bodhisattva constantly thinks: “If I give rise to a mind associated with greed, a mind associated with hatred, a mind associated with delusion, or a mind distracted by other matters, I shall be unable to accomplish deeds that benefit others, nor shall I be able to attain the fruit of unsurpassed awakening that I seek.”

Subhuti! Therefore, through contemplation and cultivation, this great bodhisattva swiftly perfects the prajnaparamita of meditation and quickly realizes the fruit of unsurpassed awakening.

Subhuti! For the sake of sentient beings, this great bodhisattva never parts from the profound prajnaparamita and, until attaining the fruit of unsurpassed awakening, constantly and diligently trains in the supreme, subtle wisdoms of the mundane and supramundane. Why? Because this great bodhisattva constantly thinks: “If I depart from the prajnaparamita, I shall never accomplish deeds that benefit others, nor shall I be able to attain the fruit of unsurpassed awakening that I seek.”

Subhuti! Therefore, through contemplation and cultivation, this great bodhisattva swiftly perfects the prajnaparamita and quickly realizes the fruit of unsurpassed awakening.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! If the six prajnaparamitas are without differentiated characteristics, if they are all embraced by the prajnaparamita and are all cultivated and brought to perfect fulfillment through the prajnaparamita, so that they together constitute a single prajnaparamita—namely, the prajnaparamita—how can it be said that the profound prajnaparamita is foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among the prajnaparamitas of generosity and so forth?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. The six prajnaparamitas of generosity and so forth have no differentiated characteristics. Without the prajnaparamita, the five practices of generosity and so forth would not be called prajnaparamitas. Only through reliance upon the prajnaparamita can the five practices of generosity and so forth be called prajnaparamitas. Because these first five prajnaparamitas are all encompassed within the prajnaparamita, there is only one prajnaparamita, namely, the prajnaparamita. Therefore, all the prajnaparamitas have no differentiated characteristics.

“Subhuti, you should know that although sentient beings have bodies and appearances of many different kinds, when they draw near to Mount Sumeru, king of mountains, they all assume the same color. The five prajnaparamitas of generosity and so forth are likewise. Although they comprise different classes, because they are embraced by the prajnaparamita, they are all cultivated and brought to perfect fulfillment through the prajnaparamita.

Only by relying upon the prajnaparamita can they enter the wisdom of omniscience and be called that which has reached the other shore. They all possess a single flavor and have no differentiated characteristics. It cannot be established that this is the prajnaparamita of generosity, this the prajnaparamita of pure ethical discipline, patience, vigor, meditation, or wisdom.

Why? Subhuti! Because these six prajnaparamitas can all proceed toward and enter the wisdom of omniscience and can reach the other shore, and their characteristics are without differentiation.

For this reason, the six prajnaparamitas of generosity and so forth have no differentiated characteristics.”

The Venerable Subhuti again addressed the Buddha:

“If, according to ultimate truth, the prajnaparamitas and all dharmas are devoid of distinctions such as this and that, superior and inferior, then for what reason is it said that the profound prajnaparamita is foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among the prajnaparamitas of generosity and so forth?”

The Buddha said:

“Subhuti! So it is! So it is!

It is exactly as you say. According to ultimate truth, the prajnaparamitas and all dharmas are devoid of distinctions such as this and that, superior and inferior. Yet, in reliance upon conventional truth, their functions and distinctions as this and that, superior and inferior, are spoken of, and the prajnaparamita of generosity, the prajnaparamita of pure ethical discipline, patience, vigor, meditation, and wisdom are established in order to exercise the conventional function of liberating various kinds of sentient beings from birth, old age, sickness, and death.

Nevertheless, the birth, old age, sickness, and death of sentient beings do not truly exist; they are merely provisionally designated. Why? Because sentient beings do not exist; therefore, it should be known that dharmas also possess nothing whatsoever.

The profound prajnaparamita completely comprehends that all things possess nothing whatsoever and can perform the conventional function of rescuing sentient beings from birth, old age, sickness, and death. Therefore, it is said that the profound prajnaparamita is foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among the prajnaparamitas of generosity and so forth.

“Subhuti, you should know that just as the precious queen of a wheel-turning king is foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among women in the human realm, so too is the prajnaparamita foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among the prajnaparamitas of generosity and so forth.”

The Venerable Subhuti again addressed the Buddha:

“For what reason does the Buddha declare only that the prajnaparamita is foremost, supreme, chief, most honored, sublime, most sublime, highest, and unsurpassed among the prajnaparamitas of generosity and so forth?”

The Buddha said:

“Subhuti! It is because this prajnaparamita is able skillfully to gather and harmonize all wholesome dharmas, direct them toward entry into the wisdom of omniscience, and establish them immovably, employing non-abiding as skillful means.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Does this prajnaparamita accept or reject wholesome dharmas?”

The Buddha said:

“No! The profound prajnaparamita neither accepts nor rejects any dharma. Why? Subhuti! Because no dharma can be accepted or rejected.”

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One! With regard to which dharmas does the profound prajnaparamita neither accept nor reject?”

The Buddha said:

– Subhuti! The profound prajnaparamita neither grasps nor relinquishes form; it neither grasps nor relinquishes feeling, perception, formations, or consciousness. The profound prajnaparamita neither grasps nor relinquishes the eye ayatana; it neither grasps nor relinquishes the ear, nose, tongue, body, or mind ayatana. The profound prajnaparamita neither grasps nor relinquishes the form ayatana; it neither grasps nor relinquishes the sound, odor, taste, touch, or mental-object ayatana. The profound prajnaparamita neither grasps nor relinquishes the eye dhatu; it neither grasps nor relinquishes the ear, nose, tongue, body, or mind dhatu. The profound prajnaparamita neither grasps nor relinquishes the form dhatu; it neither grasps nor relinquishes the sound, odor, taste, touch, or mental-object dhatu. The profound prajnaparamita neither grasps nor relinquishes the eye-consciousness dhatu; it neither grasps nor relinquishes the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. The profound prajnaparamita neither grasps nor relinquishes eye-contact; it neither grasps nor relinquishes ear-, nose-, tongue-, body-, or mind-contact. The profound prajnaparamita neither grasps nor relinquishes the feelings arising with eye-contact as condition; it neither grasps nor relinquishes the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition. The profound prajnaparamita neither grasps nor relinquishes the earth dhatu; it neither grasps nor relinquishes the water, fire, wind, space, or consciousness dhatu. The profound prajnaparamita neither grasps nor relinquishes ignorance; it neither grasps nor relinquishes formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress. The profound prajnaparamita neither grasps nor relinquishes the perfection of generosity; it neither grasps nor relinquishes the perfections of pure conduct, patience, diligence, meditation, or prajnaparamita. The profound prajnaparamita neither grasps nor relinquishes the emptiness of internal phenomena; it neither grasps nor relinquishes the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence. The profound prajnaparamita neither grasps nor relinquishes suchness; it neither grasps nor relinquishes the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, or the inconceivable realm. The profound prajnaparamita neither grasps nor relinquishes the Noble Truth of suffering; it neither grasps nor relinquishes the Noble Truths of the origin of suffering, cessation, or the path. The profound prajnaparamita neither grasps nor relinquishes the four meditative absorptions; it neither grasps nor relinquishes the four immeasurables or the four formless concentrations. The profound prajnaparamita neither grasps nor relinquishes the eight liberations; it neither grasps nor relinquishes the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality. The profound prajnaparamita neither grasps nor relinquishes the four establishments of mindfulness; it neither grasps nor relinquishes the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. The profound prajnaparamita neither grasps nor relinquishes the emptiness gateway to liberation; it neither grasps nor relinquishes the signless or wishless gateways to liberation. The profound prajnaparamita neither grasps nor relinquishes the five kinds of eyes; it neither grasps nor relinquishes the six superknowledges. The profound prajnaparamita neither grasps nor relinquishes the ten powers of a Buddha; it neither grasps nor relinquishes 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. The profound prajnaparamita neither grasps nor relinquishes the Dharma of never forgetting; it neither grasps nor relinquishes the nature of constant equanimity. The profound prajnaparamita neither grasps nor relinquishes the wisdom of all things; it neither grasps nor relinquishes the wisdom of the aspects of the paths or the wisdom of all aspects. The profound prajnaparamita neither grasps nor relinquishes any dharani gateway; it neither grasps nor relinquishes any samadhi gateway. The profound prajnaparamita neither grasps nor relinquishes the fruit of stream-entry; it neither grasps nor relinquishes the fruits of once-returning, non-returning, or arhatship. The profound prajnaparamita neither grasps nor relinquishes the realization of a pratyekabuddha. The profound prajnaparamita neither grasps nor relinquishes any practice of a great bodhisattva. The profound prajnaparamita neither grasps nor relinquishes the unsurpassed awakening of the Buddhas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Why does profound prajnaparamita neither grasp nor relinquish form? Why does it neither grasp nor relinquish feeling, perception, formations, or consciousness? Why does profound prajnaparamita neither grasp nor relinquish the eye ayatana? Why does it neither grasp nor relinquish the ear, nose, tongue, body, or mind ayatana? Why does profound prajnaparamita neither grasp nor relinquish the form ayatana? Why does it neither grasp nor relinquish the sound, odor, taste, tangible-object, or dharma ayatana? Why does profound prajnaparamita neither grasp nor relinquish the eye dhatu? Why does it neither grasp nor relinquish the ear, nose, tongue, body, or mind dhatu? Why does profound prajnaparamita neither grasp nor relinquish the form dhatu? Why does it neither grasp nor relinquish the sound, odor, taste, tangible-object, or dharma dhatu? Why does profound prajnaparamita neither grasp nor relinquish the eye-consciousness dhatu? Why does it neither grasp nor relinquish the ear-, nose-, tongue-, body-, or mind-consciousness dhatu? Why does profound prajnaparamita neither grasp nor relinquish eye-contact? Why does it neither grasp nor relinquish ear-, nose-, tongue-, body-, or mind-contact? Why does profound prajnaparamita neither grasp nor relinquish feelings arising with eye-contact as their condition? Why does it neither grasp nor relinquish feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition? Why does profound prajnaparamita neither grasp nor relinquish the earth dhatu? Why does it neither grasp nor relinquish the water, fire, wind, space, or consciousness dhatu? Why does profound prajnaparamita neither grasp nor relinquish ignorance? Why does it neither grasp nor relinquish formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress? Why does profound prajnaparamita neither grasp nor relinquish the perfection of generosity? Why does it neither grasp nor relinquish the perfections of pure morality, patience, diligence, meditation, or prajnaparamita? Why does profound prajnaparamita neither grasp nor relinquish the emptiness of internal phenomena? Why does it neither grasp nor relinquish the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence? Why does profound prajnaparamita neither grasp nor relinquish suchness? Why does it neither grasp nor relinquish the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, the realm of space, or the inconceivable realm? Why does profound prajnaparamita neither grasp nor relinquish the Noble Truth of suffering? Why does it neither grasp nor relinquish the Noble Truths of origin, cessation, or the path? Why does profound prajnaparamita neither grasp nor relinquish the four meditative absorptions? Why does it neither grasp nor relinquish the four immeasurables or the four formless concentrations? Why does profound prajnaparamita neither grasp nor relinquish the eight liberations? Why does it neither grasp nor relinquish the eight spheres of mastery, the nine successive concentrations, or the ten totalities? Why does profound prajnaparamita neither grasp nor relinquish the four foundations of mindfulness? Why does it neither grasp nor relinquish 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? Why does profound prajnaparamita neither grasp nor relinquish the liberation gateway of emptiness? Why does it neither grasp nor relinquish the liberation gateways of signlessness or wishlessness? Why does profound prajnaparamita neither grasp nor relinquish the five kinds of eyes? Why does it neither grasp nor relinquish the six superknowledges? Why does profound prajnaparamita neither grasp nor relinquish the ten powers of a Buddha? Why does it neither grasp nor relinquish 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? Why does profound prajnaparamita neither grasp nor relinquish the Dharma of non-forgetfulness? Why does it neither grasp nor relinquish the nature of constant equanimity? Why does profound prajnaparamita neither grasp nor relinquish the knowledge of all things? Why does it neither grasp nor relinquish the knowledge of the aspects of the path or the knowledge of all aspects? Why does profound prajnaparamita neither grasp nor relinquish any dharani gateway? Why does it neither grasp nor relinquish any samadhi gateway? Why does profound prajnaparamita neither grasp nor relinquish the fruit of stream-entry? Why does it neither grasp nor relinquish the fruits of once-returning, non-returning, or arhatship? Why does profound prajnaparamita neither grasp nor relinquish the attainment of a pratyekabuddha? Why does profound prajnaparamita neither grasp nor relinquish any practice of a great bodhisattva? Why does profound prajnaparamita neither grasp nor relinquish the supreme awakening of the Buddhas?

The Buddha said:

– Subhuti! Profound prajnaparamita does not conceive of form; therefore, with regard to form, it neither grasps nor relinquishes. It does not conceive of feeling, perception, volitional formations, or consciousness; therefore, with regard to feeling, perception, volitional formations, and consciousness, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the eye ayatana; therefore, with regard to the eye ayatana, it neither grasps nor relinquishes. It does not conceive of the ear, nose, tongue, body, or mind ayatana; therefore, with regard to the ear, nose, tongue, body, and mind ayatanas, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the form ayatana; therefore, with regard to the form ayatana, it neither grasps nor relinquishes. It does not conceive of the sound, odor, taste, tangible-object, or mental-object ayatana; therefore, with regard to the sound, odor, taste, tangible-object, and mental-object ayatanas, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the eye dhatu; therefore, with regard to the eye dhatu, it neither grasps nor relinquishes. It does not conceive of the ear, nose, tongue, body, or mind dhatu; therefore, with regard to the ear, nose, tongue, body, and mind dhatus, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the form dhatu; therefore, with regard to the form dhatu, it neither grasps nor relinquishes. It does not conceive of the sound, odor, taste, tangible-object, or mental-object dhatu; therefore, with regard to the sound, odor, taste, tangible-object, and mental-object dhatus, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the eye-consciousness dhatu; therefore, with regard to the eye-consciousness dhatu, it neither grasps nor relinquishes. It does not conceive of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu; therefore, with regard to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of eye-contact; therefore, with regard to eye-contact, it neither grasps nor relinquishes. It does not conceive of ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; therefore, with regard to ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the feelings arising with eye-contact as their condition; therefore, with regard to the feelings arising with eye-contact as their condition, it neither grasps nor relinquishes. It does not conceive of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as their condition; therefore, with regard to the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their condition, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the earth dhatu; therefore, with regard to the earth dhatu, it neither grasps nor relinquishes. It does not conceive of the water, fire, wind, space, or consciousness dhatu; therefore, with regard to the water, fire, wind, space, and consciousness dhatus, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of ignorance; therefore, with regard to ignorance, it neither grasps nor relinquishes. It does not conceive of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress; therefore, with regard to volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the perfection of generosity; therefore, with regard to the perfection of generosity, it neither grasps nor relinquishes. It does not conceive of the perfections of pure morality, patient endurance, vigor, meditation, or prajnaparamita; therefore, with regard to the perfection of pure morality through prajnaparamita, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the emptiness of internal phenomena; therefore, with regard to the emptiness of internal phenomena, it neither grasps nor relinquishes. It does not conceive of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; therefore, with regard to the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of suchness; therefore, with regard to suchness, it neither grasps nor relinquishes. It does not conceive of the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, or the inconceivable realm; therefore, with regard to the dharma-dhatu through the inconceivable realm, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the Noble Truth of suffering; therefore, with regard to the Noble Truth of suffering, it neither grasps nor relinquishes. It does not conceive of the Noble Truths of the origin of suffering, cessation, or the path; therefore, with regard to the Noble Truths of the origin of suffering, cessation, and the path, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the four meditative absorptions; therefore, with regard to the four meditative absorptions, it neither grasps nor relinquishes. It does not conceive of the four immeasurables or the four formless attainments; therefore, with regard to the four immeasurables and the four formless attainments, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the eight liberations; therefore, with regard to the eight liberations, it neither grasps nor relinquishes. It does not conceive of the eight spheres of mastery, the nine successive attainments, or the ten universal bases; therefore, with regard to the eight spheres of mastery, the nine successive attainments, and the ten universal bases, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the four foundations of mindfulness; therefore, with regard to the four foundations of mindfulness, it neither grasps nor relinquishes. It does not conceive of 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; therefore, with regard to the four right efforts through the eightfold noble path, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the liberation gateway of emptiness; therefore, with regard to the liberation gateway of emptiness, it neither grasps nor relinquishes. It does not conceive of the liberation gateways of signlessness or wishlessness; therefore, with regard to the liberation gateways of signlessness and wishlessness, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the five kinds of eyes; therefore, with regard to the five kinds of eyes, it neither grasps nor relinquishes. It does not conceive of the six superknowledges; therefore, with regard to the six superknowledges, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the ten powers of a Buddha; therefore, with regard to the ten powers of a Buddha, it neither grasps nor relinquishes. It does not conceive of 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; therefore, with regard to the four fearlessnesses through the eighteen distinctive qualities of a Buddha, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the quality of never forgetting; therefore, with regard to the quality of never forgetting, it neither grasps nor relinquishes. It does not conceive of the nature of perpetual equanimity; therefore, with regard to the nature of perpetual equanimity, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the knowledge of all things; therefore, with regard to the knowledge of all things, it neither grasps nor relinquishes. It does not conceive of the knowledge of the aspects of the paths or the knowledge of all aspects; therefore, with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of any dharani gateway; therefore, with regard to all dharani gateways, it neither grasps nor relinquishes. It does not conceive of any samadhi gateway; therefore, with regard to all samadhi gateways, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the fruit of stream-entry; therefore, with regard to the fruit of stream-entry, it neither grasps nor relinquishes. It does not conceive of the fruits of once-returning, non-returning, or arhatship; therefore, with regard to the fruits of once-returning, non-returning, and arhatship, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of the realization of a pratyekabuddha; therefore, with regard to the realization of a pratyekabuddha, it neither grasps nor relinquishes. Profound prajnaparamita does not conceive of any practices of great bodhisattvas; therefore, with regard to all practices of great bodhisattvas, it neither grasps nor relinquishes.

Profound prajnaparamita does not conceptualize the unsurpassed perfect enlightenment of the Buddhas; therefore, with regard to the unsurpassed perfect enlightenment of the Buddhas, it neither grasps nor relinquishes.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How does profound prajnaparamita not conceptualize form? How does it not conceptualize feeling, perception, formations, and consciousness?

How does profound prajnaparamita not conceptualize the eye ayatana? How does it not conceptualize the ear, nose, tongue, body, and mind ayatanas? How does profound prajnaparamita not conceptualize the form ayatana?

How does it not conceptualize the sound, odor, taste, tangible object, and dharma ayatanas? How does profound prajnaparamita not conceptualize the eye dhatu? How does it not conceptualize the ear, nose, tongue, body, and mind dhatus?

How does profound prajnaparamita not conceptualize the form dhatu? How does it not conceptualize the sound, odor, taste, tangible object, and dharma dhatus? How does profound prajnaparamita not conceptualize the eye-consciousness dhatu?

How does it not conceptualize the ear-, nose-, tongue-, body-, and mind-consciousness dhatus? How does profound prajnaparamita not conceptualize eye-contact? How does it not conceptualize ear-, nose-, tongue-, body-, and mind-contact?

How does profound prajnaparamita not conceptualize feelings arising with eye-contact as condition? How does it not conceptualize feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition? How does profound prajnaparamita not conceptualize the earth dhatu?

How does it not conceptualize the water, fire, wind, space, and consciousness dhatus? How does profound prajnaparamita not conceptualize ignorance? How does it not conceptualize formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress?

How does profound prajnaparamita not conceptualize the perfection of generosity? How does it not conceptualize the perfections of pure morality, patience, diligence, meditation, and prajnaparamita? How does profound prajnaparamita not conceptualize the emptiness of the internal?

How does it not conceptualize 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 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

How does profound prajnaparamita not conceptualize suchness? How does it not conceptualize the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm? How does profound prajnaparamita not conceptualize the Noble Truth of suffering?

How does it not conceptualize the Noble Truths of origin, cessation, and the path? How does profound prajnaparamita not conceptualize the four meditative absorptions? How does it not conceptualize the four immeasurables and the four formless attainments?

How does profound prajnaparamita not conceptualize the eight liberations? How does it not conceptualize the eight spheres of mastery, the nine successive attainments, and the ten totality spheres? How does profound prajnaparamita not conceptualize the four foundations of mindfulness?

How does it not conceptualize 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? How does profound prajnaparamita not conceptualize the liberation gateway of emptiness? How does it not conceptualize the liberation gateways of signlessness and wishlessness?

How does profound prajnaparamita not conceptualize the five kinds of eyes? How does it not conceptualize the six superknowledges? How does profound prajnaparamita not conceptualize the ten powers of a Buddha?

How does it not conceptualize 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? How does profound prajnaparamita not conceptualize the quality of never losing mindfulness? How does it not conceptualize the nature of constant equanimity?

How does profound prajnaparamita not conceptualize the knowledge of all things? How does it not conceptualize the knowledge of the aspects of the paths and the knowledge of all aspects? How does profound prajnaparamita not conceptualize all dharani gateways?

How does it not conceptualize all samadhi gateways? How does profound prajnaparamita not conceptualize the fruit of stream-entry? How does it not conceptualize the fruits of once-returning, non-returning, and arhatship?

How does profound prajnaparamita not conceptualize the attainment of a pratyekabuddha? How does profound prajnaparamita not conceptualize all the practices of great bodhisattvas? How does profound prajnaparamita not conceptualize the unsurpassed perfect enlightenment of the Buddhas?”

Fascicle 351

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