大般若波羅蜜多經

02

At that time, Śāriputra said:

“Blessed One! The wisdom of stream-enterers, once-returners, non-returners, arhats, and śrāvakas; the wisdom of pratyekabuddhas; the wisdom of great bodhisattvas; and the wisdom of Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones are all without difference, do not conflict with one another, neither arise nor cease, and are all empty in their intrinsic nature. If dharmas are without difference, do not conflict with one another, neither arise nor cease, and are empty in their intrinsic nature, and if such undifferentiated dharmas are unobtainable, why does the Blessed One say that the wisdom of a great bodhisattva who practices prajnaparamita for only one day cannot be equaled by the wisdom of all śrāvakas and pratyekabuddhas?”

The Buddha said:

“Śāriputra, what do you think? Does the wisdom of a great bodhisattva who practices prajnaparamita for one day surpass the prajna of all śrāvakas and pratyekabuddhas? Is this so?”

Śāriputra replied:

“No, Blessed One!”

“Furthermore, Śāriputra, what do you think? A great bodhisattva who practices prajnaparamita for one day reflects: ‘I shall cultivate the sublime wisdom of all aspects, all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, bringing benefit and happiness to all sentient beings. Having understood all aspects of all dharmas, I shall then employ skillful means to guide all beings into nirvana without remainder.’ Do the wisdom of all śrāvakas and pratyekabuddhas possess this?”

Śāriputra replied:

“No, Blessed One!”

“Furthermore, Śāriputra, what do you think? Can all śrāvakas and pratyekabuddhas reflect: ‘I shall attain anuttara-samyak-saṃbodhi and employ skillful means to guide all sentient beings into nirvana without remainder’?”

Śāriputra replied:

“No, Blessed One!”

“Furthermore, Śāriputra, what do you think? Can all śrāvakas and pratyekabuddhas reflect: ‘I shall cultivate the six paramitas, bring sentient beings to maturity, purify Buddha lands, perfect the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. I shall attain the fruit of unsurpassed, perfect, and complete awakening and employ skillful means to guide immeasurable and countless sentient beings into nirvana without remainder’?”

Śāriputra replied:

“No, Blessed One!”

The Buddha taught:

“Śāriputra, all great bodhisattvas reflect: ‘I should cultivate the six paramitas, bring sentient beings to maturity, purify Buddha lands, perfect the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. I shall attain unsurpassed bodhi and employ skillful means to guide immeasurable and countless sentient beings into nirvana without remainder.’

“Śāriputra, just as a firefly does not think: ‘My light can illuminate the whole of Jambudvīpa and make it radiant,’ so too, all śrāvakas and pratyekabuddhas do not think: ‘I shall cultivate the six paramitas, bring sentient beings to maturity, purify Buddha lands, perfect the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. I shall attain the fruit of unsurpassed bodhi and employ skillful means to guide immeasurable and countless sentient beings into nirvana without remainder.’

“Śāriputra, just as the brilliant light of the sun shines throughout Jambudvīpa, leaving no place unreached by its illumination, so too, all great bodhisattvas reflect: ‘I shall cultivate the six paramitas, bring sentient beings to maturity, purify Buddha lands, perfect the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. I shall attain the fruit of unsurpassed bodhi and employ skillful means to guide immeasurable and countless sentient beings into nirvana without remainder.’

“Śāriputra, therefore you should know that, compared with the wisdom of a great bodhisattva who practices prajnaparamita for only one day, all the wisdom of śrāvakas and pratyekabuddhas does not equal even one hundredth part, one thousandth part, or one hundred-thousandth part of it; even to the smallest calculable fraction, it does not equal one part of it.”

At that time, Śāriputra said:

“Blessed One! How can great bodhisattvas transcend the stages of all śrāvakas and pratyekabuddhas, attain the stage of a non-retrogressing bodhisattva, and purify the path to Buddhahood?”

The Buddha taught:

“Śāriputra, from the moment they first arouse the aspiration, great bodhisattvas cultivate the six paramitas and abide in emptiness, signlessness, and wishlessness. They can therefore transcend the stages of all śrāvakas and pratyekabuddhas, attain the stage of a non-retrogressing bodhisattva, and purify the path to Buddhahood.”

Śāriputra then asked again:

“Blessed One! In which stages do great bodhisattvas abide so that they may become true fields of merit for all śrāvakas and pratyekabuddhas?”

The Buddha taught:

“Śāriputra, from the moment great bodhisattvas first arouse the aspiration and cultivate the six paramitas, abiding in emptiness, signlessness, and wishlessness, until they sit upon the seat of awakening, they constantly serve as true fields of merit for all śrāvakas and pratyekabuddhas. Why? Because, relying upon great bodhisattvas, all wholesome dharmas appear in the world, such as: the ten wholesome courses of karma; the five precepts of lay followers; the eight precepts of those observing the fast; the four dhyanas; the four immeasurables; the four formless concentrations; the four wisdoms concerning the noble truths; 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;

the eightfold noble path; the six paramitas; the eighteen kinds of emptiness; the Buddha’s ten powers; the four fearlessnesses; the four analytical knowledges; great loving-kindness; great compassion; great sympathetic joy; great equanimity; the eighteen unique qualities of a Buddha; all-knowledge; knowledge of the aspects of the paths; and knowledge of all aspects.

Immeasurable and countless wholesome dharmas such as these appear in the world. Because of these wholesome dharmas of the bodhisattvas, there appear in the world the kṣatriya clans, brahmin clans, elders, householders, assemblies of devas, the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, Tuṣita Heaven, the Heaven of Delight in Emanations, the Heaven of Mastery over Others’ Emanations, the Heaven of Brahmā’s Assembly, the Heaven of Brahmā’s Ministers, the Heaven of Brahmā’s Retinue, the Great Brahmā Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Purity through Light, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity,

the Heaven of Vastness, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven of Unconscious Beings, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, the Akaniṣṭha Heaven, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception.

“Furthermore, because of the wholesome dharmas of the bodhisattvas, the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as pratyekabuddhas, great bodhisattvas, and Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, appear in the world.”

Śāriputra then asked again:

“Blessed One! Must a great bodhisattva repay the kindness of benefactors?”

The Buddha taught:

– Śāriputra! A great bodhisattva need not repay the kindness of donors. Why? Because that kindness has already been repaid in full. Why is this so? Śāriputra! Because a great bodhisattva is a great donor who bestows wholesome dharmas upon sentient beings. That is, the bodhisattva bestows upon sentient beings the ten wholesome courses of karma, the five precepts of lay followers, the eight precepts of one-day observance, the four dhyānas, the four immeasurables, the four formless concentrations, the four wisdoms of the Noble Truths, 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, the Noble Eightfold Path, the six pāramitās, the eighteen kinds of emptiness, and so forth; the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Because a bodhisattva bestows such immeasurable and innumerable wholesome dharmas upon sentient beings, the bodhisattva is called a great donor. Thus, the kindness of donors has already been repaid; the bodhisattva is a truly pure field of merit that gives rise to immeasurable merit.

At that time, Śāriputra said:

Blessed One! When a great bodhisattva practices prajñāpāramitā, with which dharmas is the bodhisattva associated such that the bodhisattva is said to be associated with prajñāpāramitā?

The Buddha said:

– Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of form, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of feeling, perception, formations, and consciousness, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of the eye ayatana, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the ear, nose, tongue, body, and mind ayatanas, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the form ayatana, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of the eye dhatu, form dhatu, and eye-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the ear dhatu, sound dhatu, and ear-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the nose dhatu, odor dhatu, and nose-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the tongue dhatu, taste dhatu, and tongue-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā;

because the bodhisattva is associated with the emptiness of the body dhatu, tangible-object dhatu, and body-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the mind dhatu, dharma dhatu, and mind-consciousness dhatu, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of the Noble Truth of suffering, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of the Noble Truths of the origin, cessation, and path, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of ignorance, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of all dharmas, the bodhisattva is said to be associated with prajñāpāramitā; because the bodhisattva is associated with the emptiness of conditioned and unconditioned dharmas, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with the emptiness of intrinsic nature, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with these seven kinds of emptiness, the bodhisattva is said to be associated with prajñāpāramitā.

Śāriputra! When a great bodhisattva practices prajñāpāramitā and is associated with these seven kinds of emptiness, the bodhisattva does not perceive form as associated or unassociated, nor does the bodhisattva perceive feeling, perception, formations, or consciousness as associated or unassociated; the bodhisattva does not perceive form as a dharma that arises or a dharma that ceases, nor does the bodhisattva perceive feeling, perception, formations, or consciousness as a dharma that arises or a dharma that ceases; the bodhisattva does not perceive form as defiled or purified, nor does the bodhisattva perceive feeling, perception, formations, or consciousness as defiled or purified;

the bodhisattva does not perceive form as conjoined with feeling, does not perceive feeling as conjoined with perception, does not perceive perception as conjoined with formations, and does not perceive formations as conjoined with consciousness.

Why? Because no dharma whatsoever is conjoined with another dharma, since intrinsic nature is empty.

Śāriputra! The emptiness of forms is not form; the emptiness of feelings, perceptions, formations, and consciousness is not feeling, perception, formations, or consciousness. Why? Śāriputra!

Because the emptiness of forms does not possess the characteristic of change and obstruction. The emptiness of feelings does not possess the characteristic of reception. The emptiness of perceptions does not possess the characteristic of apprehension.

The emptiness of formations does not possess the characteristic of fabrication. The emptiness of consciousness does not possess the characteristic of discernment. Why? Śāriputra!

Because form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are not different from emptiness, and emptiness is not different from feeling, perception, formations, and consciousness.

Feeling, perception, formations, and consciousness themselves are emptiness, and emptiness itself is feeling, perception, formations, and consciousness.

Śāriputra! The empty characteristic of these dharmas neither arises nor ceases, is neither defiled nor purified, neither increases nor diminishes, and is neither past, future, nor present. Within this emptiness there is no form and no feeling, perception, formations, or consciousness.

There is no eye ayatana and no ear, nose, tongue, body, or mind ayatana. There is no form ayatana and no sound, odor, taste, tangible-object, or dharma ayatana. There is no eye dhatu, form dhatu, or eye-consciousness dhatu.

There is no ear dhatu, sound dhatu, or ear-consciousness dhatu. There is no nose dhatu, odor dhatu, or nose-consciousness dhatu. There is no tongue dhatu, taste dhatu, or tongue-consciousness dhatu.

There is no body dhatu, tangible-object dhatu, or body-consciousness dhatu. There is no mind dhatu, dharma dhatu, or mind-consciousness dhatu. There is no ignorance and also no cessation of ignorance, up to and including no aging and death, sorrow, lamentation, pain, grief, or distress, and also no cessation of aging and death, sorrow, lamentation, pain, grief, or distress.

There is no Noble Truth of suffering and no Noble Truths of the origin, cessation, or path. There is no attainment and no direct realization. There is no stream-enterer and no fruit of stream-entry.

There is no once-returner and no fruit of once-returning. There is no non-returner and no fruit of non-returning. There is no arhat and no fruit of arhatship.

There is no pratyekabuddha and no fruit of pratyekabuddhahood. There is no bodhisattva and no bodhisattva practice. There is no Perfect Enlightened One and no fruit of Perfect Enlightenment.

Śāriputra! When a great bodhisattva practices prajñāpāramitā, because the bodhisattva is associated with dharmas in this way, the bodhisattva is said to be associated with prajñāpāramitā.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, he does not perceive the perfection of generosity as associated or unassociated; he does not perceive the perfection of ethical discipline, patience, diligence, meditative concentration, or prajnaparamita as associated or unassociated. He does not perceive form as associated or unassociated; he does not perceive feeling, perception, formations, or consciousness as associated or unassociated.

He does not perceive the eye ayatana as associated or unassociated; he does not perceive the ear, nose, tongue, body, or mind ayatana as associated or unassociated. He does not perceive the form ayatana as associated or unassociated; he does not perceive the sound, odor, taste, tangible object, or dharma ayatana as associated or unassociated. He does not perceive the eye dhatu, form dhatu, or eye-consciousness dhatu as associated or unassociated; he does not perceive the ear dhatu, sound dhatu, or ear-consciousness dhatu as associated or unassociated; he does not perceive the nose dhatu, odor dhatu, or nose-consciousness dhatu as associated or unassociated; he does not perceive the tongue dhatu, taste dhatu, or tongue-consciousness dhatu as associated or unassociated;

he does not perceive the body dhatu, tangible-object dhatu, or body-consciousness dhatu as associated or unassociated; he does not perceive the mind dhatu, dharma dhatu, or mind-consciousness dhatu as associated or unassociated.

He does not perceive the four foundations of mindfulness as associated or unassociated; he does not perceive the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of awakening, or eight factors of the noble path as associated or unassociated. He does not perceive the Buddha’s ten powers as associated or unassociated; he does not perceive the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects as associated or unassociated.

Śāriputra, because a great bodhisattva practicing prajnaparamita is associated with dharmas in this manner, he is said to be associated with prajnaparamita.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, he does not contemplate emptiness as associated with emptiness. He does not contemplate signlessness as associated with signlessness. He does not contemplate wishlessness as associated with wishlessness. Why? Because emptiness, signlessness, and wishlessness are all neither associated nor unassociated with anything.

Śāriputra, because a great bodhisattva practicing prajnaparamita is associated with dharmas in this manner, he is said to be associated with prajnaparamita.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, having fully understood that the intrinsic characteristics of all dharmas are empty, he does not contemplate form as either united or separated, nor does he contemplate feeling, perception, formations, or consciousness as either united or separated. He does not contemplate form as either united with or separated from the past. Why?

Because he does not perceive the past. He does not contemplate feeling, perception, formations, or consciousness as either united with or separated from the past. Why?

Because he does not perceive the past. He does not contemplate form as either united with or separated from the future. Why?

Because he does not perceive the future. He does not contemplate feeling, perception, formations, or consciousness as either united with or separated from the future. Why?

Because he does not perceive the future. He does not contemplate form as either united with or separated from the present. Why?

Because he does not perceive the present. He does not contemplate feeling, perception, formations, or consciousness as either united with or separated from the present. Why?

Because he does not perceive the present. He does not contemplate the past as either united with or separated from the future. He does not contemplate the past as either united with or separated from the present.

He does not contemplate the future as either united with or separated from the past. He does not contemplate the future as either united with or separated from the present. He does not contemplate the present as either united with or separated from the past.

He does not contemplate the present as either united with or separated from the future. He does not contemplate the past as either united with or separated from the future and the present. He does not contemplate the future as either united with or separated from the past and the present.

He does not contemplate the present as either united with or separated from the future and the past. He does not contemplate the past, future, and present as either united or separated. Why?

Because the three times are all empty.

Śāriputra, because a great bodhisattva practicing prajnaparamita is associated with dharmas in this manner, he is said to be associated with prajnaparamita.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, he does not contemplate knowledge of all things as either united with or separated from the past. Why? Because even the past is not perceived, much less could he contemplate knowledge of all things as either united with or separated from the past.

He does not contemplate knowledge of all things as either united with or separated from the future. Why? Because even the future is not perceived, much less could he contemplate knowledge of all things as either united with or separated from the future.

He does not contemplate knowledge of all things as either united with or separated from the present. Why? Because even the present is not perceived, much less could he contemplate knowledge of all things as either united with or separated from the present.

He does not contemplate knowledge of all things as either united with or separated from form. Why? Because even form is not perceived, much less could he contemplate knowledge of all things as either united with or separated from form.

He does not contemplate knowledge of all things as either united with or separated from feeling, perception, formations, or consciousness. Why? Because even feeling, perception, formations, and consciousness are not perceived, much less could he contemplate knowledge of all things as either united with or separated from feeling, perception, formations, or consciousness.

He does not contemplate knowledge of all things as either united with or separated from the eye ayatana. Why? Because even the eye ayatana is not perceived, much less could he contemplate knowledge of all things as either united with or separated from the eye ayatana.

He does not contemplate knowledge of all things as either united with or separated from the ear, nose, tongue, body, or mind ayatana. Why? Because even the ear, nose, tongue, body, and mind ayatanas are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the ear, nose, tongue, body, or mind ayatana.

He does not contemplate knowledge of all things as either united with or separated from the form ayatana. Why? Because even the form ayatana is not perceived, much less could he contemplate knowledge of all things as either united with or separated from the form ayatana.

He does not contemplate knowledge of all things as either united with or separated from the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because even the sound, odor, taste, tangible-object, and dharma ayatanas are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the sound, odor, taste, tangible-object, or dharma ayatana.

He does not contemplate knowledge of all things as either united with or separated from the eye dhatu, form dhatu, or eye-consciousness dhatu. Why? Because even the eye dhatu, form dhatu, and eye-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the eye dhatu, form dhatu, or eye-consciousness dhatu.

He does not contemplate knowledge of all things as either united with or separated from the ear dhatu, sound dhatu, or ear-consciousness dhatu. Why? Because even the ear dhatu, sound dhatu, and ear-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the ear dhatu, sound dhatu, or ear-consciousness dhatu.

He does not contemplate knowledge of all things as either united with or separated from the nose dhatu, odor dhatu, or nose-consciousness dhatu. Why? Because even the nose dhatu, odor dhatu, and nose-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the nose dhatu, odor dhatu, or nose-consciousness dhatu.

He does not contemplate knowledge of all things as either united with or separated from the tongue dhatu, taste dhatu, or tongue-consciousness dhatu. Why? Because even the tongue dhatu, taste dhatu, and tongue-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the tongue dhatu, taste dhatu, or tongue-consciousness dhatu.

He does not contemplate knowledge of all things as either united with or separated from the body dhatu, tangible-object dhatu, or body-consciousness dhatu. Why? Because even the body dhatu, tangible-object dhatu, and body-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the body dhatu, tangible-object dhatu, or body-consciousness dhatu.

He does not contemplate knowledge of all things as either united with or separated from the mind dhatu, dharma dhatu, or mind-consciousness dhatu. Why? Because even the mind dhatu, dharma dhatu, and mind-consciousness dhatu are not perceived, much less could he contemplate knowledge of all things as either united with or separated from the mind dhatu, dharma dhatu, or mind-consciousness dhatu.

Śāriputra! Because a great bodhisattva who practices prajnaparamita is in accord with such dharmas, this is called being in accord with prajnaparamita.

Śāriputra! When a great bodhisattva practices prajnaparamita, they do not contemplate whether all-knowledge and the perfection of generosity are united or separate. Why?

Because even the perfection of generosity cannot be apprehended, much less can one contemplate whether all-knowledge and the perfection of generosity are united or separate. They do not contemplate whether all-knowledge and the perfection of ethical discipline are united or separate. Why?

Because even the perfection of ethical discipline cannot be apprehended, much less can one contemplate whether all-knowledge and the perfection of ethical discipline are united or separate. They do not contemplate whether all-knowledge and the perfection of patience are united or separate. Why?

Because even the perfection of patience cannot be apprehended, much less can one contemplate whether all-knowledge and the perfection of patience are united or separate. They do not contemplate whether all-knowledge and the perfection of diligence are united or separate. Why?

Because even the perfection of diligence cannot be apprehended, much less can one contemplate whether all-knowledge and the perfection of diligence are united or separate. They do not contemplate whether all-knowledge and the perfection of meditative concentration are united or separate. Why?

Because even the perfection of meditative concentration cannot be apprehended, much less can one contemplate whether all-knowledge and the perfection of meditative concentration are united or separate. They do not contemplate whether all-knowledge and prajnaparamita are united or separate. Why?

Because even prajnaparamita cannot be apprehended, much less can one contemplate whether all-knowledge and prajnaparamita are united or separate. They do not contemplate whether all-knowledge and the four foundations of mindfulness are united or separate. Why?

Because even the four foundations of mindfulness cannot be apprehended, much less can one contemplate whether all-knowledge and the four foundations of mindfulness are united or separate. They do not contemplate whether all-knowledge and the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path are united or separate.

Why? Because even the four right efforts through the eightfold noble path cannot be apprehended, much less can one contemplate whether all-knowledge and the four right efforts through the eightfold noble path are united or separate. They do not contemplate whether all-knowledge and the ten powers of a Buddha are united or separate.

Why? Because even the ten powers of a Buddha cannot be apprehended, much less can one contemplate whether all-knowledge and the ten powers of a Buddha are united or separate. They do not contemplate whether all-knowledge and the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, all-knowledge, knowledge of the aspects of the paths, or knowledge of all aspects are united or separate.

Why? Because even the four fearlessnesses through knowledge of all aspects cannot be apprehended, much less can one contemplate whether all-knowledge and the four fearlessnesses through knowledge of all aspects are united or separate.

Śāriputra! Because a great bodhisattva who practices prajnaparamita is in accord with such dharmas, this is called being in accord with prajnaparamita.

Śāriputra! When a great bodhisattva practices prajnaparamita, they do not contemplate whether all-knowledge and a Buddha are united or separate; nor do they contemplate whether a Buddha and all-knowledge are united or separate. Why? Because all-knowledge is itself a Buddha, and a Buddha is itself all-knowledge. They do not contemplate whether all-knowledge and enlightenment are united or separate; nor do they contemplate whether enlightenment and all-knowledge are united or separate. Why? Because all-knowledge is itself enlightenment, and enlightenment is itself all-knowledge.

Śāriputra! Because a great bodhisattva who practices prajnaparamita is in accord with such dharmas, this is called being in accord with prajnaparamita.

Furthermore, Śāriputra! When a great bodhisattva practices prajnaparamita, they do not cling to form as having an intrinsic nature, nor do they cling to form as lacking an intrinsic nature; they do not cling to feeling, perception, formations, and consciousness as having an intrinsic nature, nor do they cling to feeling, perception, formations, and consciousness as lacking an intrinsic nature. They do not cling to form as permanent, nor do they cling to form as impermanent; they do not cling to feeling, perception, formations, and consciousness as permanent, nor do they cling to feeling, perception, formations, and consciousness as impermanent.

They do not cling to form as pleasurable, nor do they cling to form as painful; they do not cling to feeling, perception, formations, and consciousness as pleasurable, nor do they cling to feeling, perception, formations, and consciousness as painful. They do not cling to form as self, nor do they cling to form as non-self; they do not cling to feeling, perception, formations, and consciousness as self, nor do they cling to feeling, perception, formations, and consciousness as non-self.

They do not cling to form as peaceful, nor do they cling to form as not peaceful; they do not cling to feeling, perception, formations, and consciousness as peaceful, nor do they cling to feeling, perception, formations, and consciousness as not peaceful. They do not cling to form as empty, nor do they cling to form as not empty; they do not cling to feeling, perception, formations, and consciousness as empty, nor do they cling to feeling, perception, formations, and consciousness as not empty.

They do not cling to form as signless, nor do they cling to form as possessing signs; they do not cling to feeling, perception, formations, and consciousness as signless, nor do they cling to feeling, perception, formations, and consciousness as possessing signs. They do not cling to form as wishless, nor do they cling to form as possessing wishes; they do not cling to feeling, perception, formations, and consciousness as wishless, nor do they cling to feeling, perception, formations, and consciousness as possessing wishes.

Śāriputra! Because a great bodhisattva who practices prajnaparamita is in accord with such dharmas, this is called being in accord with prajnaparamita.

Śāriputra! When a great bodhisattva practices prajnaparamita, they do not think: “I practice prajnaparamita.” They do not think: “I do not practice prajnaparamita.” They do not think: “I both practice and do not practice prajnaparamita.” They do not think: “I neither practice nor do not practice prajnaparamita.”

Śāriputra! Because a great bodhisattva who practices prajnaparamita is in accord with such dharmas, this is called being in accord with prajnaparamita.

Furthermore, Shariputra, when a great bodhisattva practices prajnaparamita, he does not practice prajnaparamita for the sake of the perfection of generosity; nor does he practice prajnaparamita for the sake of the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, or prajnaparamita. He does not practice prajnaparamita for the sake of entering the right nature free from arising; nor does he practice prajnaparamita for the sake of attaining the stage of non-retrogression, bringing sentient beings to maturity, or purifying a Buddha-land.

He does not practice prajnaparamita for the sake of the four foundations of mindfulness; nor does he practice prajnaparamita for the sake of the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of enlightenment, or eightfold noble path. He does not practice prajnaparamita for the sake of the Buddha’s ten powers; nor does he practice prajnaparamita for the sake of the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects.

He does not practice prajnaparamita for the sake of inner emptiness; nor does he practice prajnaparamita for the sake of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential 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 intrinsic nature, or the emptiness of the intrinsic nature of nonexistence.

He does not practice prajnaparamita for the sake of suchness; he does not practice prajnaparamita for the sake of the dharma-dhatu; he does not practice prajnaparamita for the sake of the nature of dharmas; he does not practice prajnaparamita for the sake of the ultimate reality; and he does not practice prajnaparamita for the sake of the nature of equality. Why? Because when a great bodhisattva practices prajnaparamita, he does not perceive any differentiation in the nature of dharmas.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Furthermore, Shariputra, when a great bodhisattva practices prajnaparamita, he does not practice prajnaparamita for the sake of direct knowledge of the supernormal power of miraculous abilities; nor does he practice prajnaparamita for the sake of direct knowledge of the divine ear, the minds of others, the recollection of past abodes, the divine eye, or the extinction of the outflows. Why? Because when a great bodhisattva practices prajnaparamita, he does not perceive even prajnaparamita itself, much less the six superknowledges of bodhisattvas and Tathagatas.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practices prajnaparamita, he does not think: “Through direct knowledge of the supernormal power of miraculous abilities, I shall travel throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions and make offerings to, honor, revere, and praise the Buddhas, the Tathagatas, in those worlds.” He does not think: “Through direct knowledge of the divine ear, I shall hear the sounds of Dharma taught by the Buddhas and bodhisattvas in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions.” He does not think: “Through direct knowledge of the minds of others,

I shall know completely the minds and mental factors of all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions.” He does not think: “Through direct knowledge of the recollection of past abodes, I shall recollect completely the events of the former lives of all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions.” He does not think: “Through direct knowledge of the divine eye, I shall see the passing away here and rebirth elsewhere of all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions.” He does not think: “Through direct knowledge of the extinction of the outflows,

I shall discern whether the outflows of all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions have or have not been extinguished.”

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practicing prajnaparamita is in accord with prajnaparamita in this way, he can guide immeasurable, countless, and boundless sentient beings into the realm of nirvana without remainder. No evil Mara can harm him, and all his wishes in the world are fulfilled according to his intentions. All the Buddhas and assemblies of great bodhisattvas in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions watch over and remain mindful of such a bodhisattva, ensuring that he does not regress to the stages of any shravaka or pratyekabuddha.

The gods of the Heaven of the Four Great Kings up to those of the Akanishtha Heaven in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions all protect such a bodhisattva. They ensure that none of his undertakings encounters obstruction and that all physical and mental suffering and illness are dispelled. If he has committed karma that would bring painful retribution in a future life, it is transformed so that he experiences only a light consequence in the present life.

Why? Because this bodhisattva extends loving-kindness and compassion universally to all sentient beings.

Shariputra, you should know that with only a little preparatory practice, such a great bodhisattva can cause all gateways of dharani and all gateways of samadhi to manifest before him. Wherever he is born, he is always able to serve the Buddhas, the Blessed Ones, until he attains unsurpassed enlightenment; throughout that entire period, he is never separated from a Buddha.

Shariputra, you should know that when a great bodhisattva practicing prajnaparamita is in accord with prajnaparamita in this way, he acquires such immeasurable, countless, inconceivable, and extraordinary merits.

Furthermore, Shariputra, when a great bodhisattva practices prajnaparamita, he does not think: “There is a dharma that is either in accord or not in accord with another dharma, equal or not equal to another dharma.” Why? Because this great bodhisattva does not perceive any dharma that is either in accord or not in accord with another dharma, equal or not equal to another dharma.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practices prajnaparamita, he does not think: “With respect to the dharma-dhatu, I shall swiftly manifestly realize perfect enlightenment, or I shall not swiftly manifestly realize perfect enlightenment.” Why? Because there is not the slightest dharma that can manifestly realize perfect enlightenment with respect to the dharma-dhatu.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practices prajnaparamita, he does not perceive the slightest dharma apart from the dharma-dhatu.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practices prajnaparamita, he does not think: “The dharma-dhatu can serve as a cause and condition for dharmas.”

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Shariputra, when a great bodhisattva practices prajnaparamita, he does not think: “This dharma can realize or cannot realize the dharma-dhatu.” Why? Because this great bodhisattva does not perceive even the slightest dharma, much less a dharma that can or cannot realize the dharma-dhatu.

Shariputra, because a great bodhisattva practicing prajnaparamita is in accord with dharmas in this way, he is said to be in accord with prajnaparamita.

Furthermore, Śāriputra, when a bodhisattva-mahasattva practices prajnaparamita, he does not perceive the dhatu of phenomena as corresponding to emptiness, nor does he perceive emptiness as corresponding to the dhatu of phenomena.

Śāriputra, because a bodhisattva-mahasattva practicing prajnaparamita accords with phenomena in this way, he is said to accord with prajnaparamita.

Śāriputra, when a bodhisattva-mahasattva practices prajnaparamita, he does not perceive form as corresponding to emptiness, nor does he perceive emptiness as corresponding to form. He does not perceive feeling, perception, formations, or consciousness as corresponding to emptiness, nor does he perceive emptiness as corresponding to feeling, perception, formations, or consciousness. He does not perceive the eye ayatana as corresponding to emptiness, nor does he perceive emptiness as corresponding to the eye ayatana.

He does not perceive the ear, nose, tongue, body, or mind ayatana as corresponding to emptiness, nor does he perceive emptiness as corresponding to the ear, nose, tongue, body, or mind ayatana. He does not perceive the form ayatana as corresponding to emptiness, nor does he perceive emptiness as corresponding to the form ayatana. He does not perceive the sound, odor, taste, tangible object, or mental-object ayatana as corresponding to emptiness, nor does he perceive emptiness as corresponding to the sound, odor, taste, tangible object, or mental-object ayatana.

He does not perceive the eye dhatu, form dhatu, or eye-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the eye dhatu, form dhatu, or eye-consciousness dhatu. He does not perceive the ear dhatu, sound dhatu, or ear-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the ear dhatu, sound dhatu, or ear-consciousness dhatu.

He does not perceive the nose dhatu, odor dhatu, or nose-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the nose dhatu, odor dhatu, or nose-consciousness dhatu. He does not perceive the tongue dhatu, taste dhatu, or tongue-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the tongue dhatu, taste dhatu, or tongue-consciousness dhatu.

He does not perceive the body dhatu, tangible-object dhatu, or body-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the body dhatu, tangible-object dhatu, or body-consciousness dhatu. He does not perceive the mind dhatu, mental-object dhatu, or mind-consciousness dhatu as corresponding to emptiness, nor does he perceive emptiness as corresponding to the mind dhatu, mental-object dhatu, or mind-consciousness dhatu.

He does not perceive the Noble Truth of suffering as corresponding to emptiness, nor does he perceive emptiness as corresponding to the Noble Truth of suffering. He does not perceive the Noble Truths of the origin, cessation, or path as corresponding to emptiness, nor does he perceive emptiness as corresponding to the Noble Truths of the origin, cessation, or path. He does not perceive ignorance as corresponding to emptiness, nor does he perceive emptiness as corresponding to ignorance.

He does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress as corresponding to emptiness, nor does he perceive emptiness as corresponding to formations through aging and death, sorrow, lamentation, pain, grief, and distress. He does not perceive the four foundations of mindfulness as corresponding to emptiness, nor does he perceive emptiness as corresponding to the four foundations of mindfulness.

He does not perceive the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path as corresponding to emptiness, nor does he perceive emptiness as corresponding to the four right efforts through the eightfold noble path. He does not perceive the Buddha’s ten powers as corresponding to emptiness, nor does he perceive emptiness as corresponding to the Buddha’s ten powers.

He does not perceive the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects as corresponding to emptiness, nor does he perceive emptiness as corresponding to the four fearlessnesses through knowledge of all aspects.

Śāriputra, if a bodhisattva-mahasattva practicing prajnaparamita can accord in this way, this is the foremost accord with emptiness. Because bodhisattva-mahasattvas accord with emptiness in this way, they do not fall to the stages of śrāvakas or pratyekabuddhas, but purify Buddha-fields, bring sentient beings to maturity, and swiftly realize unsurpassed perfect awakening.

Śāriputra, among all forms of accord for a bodhisattva-mahasattva practicing prajnaparamita, accord with prajnaparamita is the foremost, most honored, most excellent, supreme, most sublime, highest, ultimate, unsurpassed, beyond the unsurpassed, unequaled, and equal to the unequaled. Why is this? Śāriputra, it is because accord with this prajnaparamita is accord with emptiness, accord with signlessness, and accord with wishlessness.

Śāriputra, when a bodhisattva-mahasattva practicing prajnaparamita accords with prajnaparamita in this way, you should know that he has received the prediction of his future Buddhahood or is close to receiving that prediction.

Śāriputra, this bodhisattva-mahasattva can bring great benefit to immeasurable, innumerable, and boundless multitudes of sentient beings.

Śāriputra, this bodhisattva-mahasattva does not think, “I accord with prajnaparamita.” He does not think, “I have received the prediction that I shall certainly become a Buddha,” or “I am close to receiving that prediction.” He does not think, “I can purify Buddha-fields and bring sentient beings to maturity.” Nor does he think, “I shall realize unsurpassed bodhi, turn the wondrous Dharma wheel, and benefit all sentient beings.” Why is this?

It is because this bodhisattva-mahasattva does not perceive any phenomenon apart from the dhatu of phenomena; does not perceive any phenomenon that practices prajnaparamita; does not perceive any phenomenon that receives a Buddha’s prediction; does not perceive any phenomenon that will realize unsurpassed bodhi; does not perceive any phenomenon that purifies Buddha-fields; and does not perceive any phenomenon that brings sentient beings to maturity.

Why is this? It is because a bodhisattva-mahasattva practicing prajnaparamita does not give rise to the notion of a self, a sentient being, a living being, one who is born, one who is nurtured, a person, a pudgala, a mind-born being, a youth, an agent, one who causes action, an initiator, one who causes initiation, an experiencer, one who causes experience, a knower, or a seer. Why is this?

It is because the self, sentient beings, and so forth are ultimately neither born nor extinguished. Since they are ultimately neither born nor extinguished, how could they practice prajnaparamita?

Śāriputra, because this bodhisattva-mahasattva does not perceive the birth of sentient beings, he practices prajnaparamita; because he does not perceive the extinction of sentient beings, he practices prajnaparamita. Because he realizes the emptiness of sentient beings, he practices prajnaparamita. Because he realizes that sentient beings are not self, he practices prajnaparamita. Because he realizes that sentient beings are unobtainable, he practices prajnaparamita. Because he realizes the detachment of sentient beings, he practices prajnaparamita. Because he realizes that the intrinsic nature of sentient beings is not a nature of sentient beings, he practices prajnaparamita.

Śāriputra, among all forms of accord for a bodhisattva-mahasattva practicing prajnaparamita, accord with emptiness is foremost. Accord with prajnaparamita is the most honored and most excellent.

Śāriputra, bodhisattva-mahasattvas who accord in this way can attain the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects.

Śāriputra, when a bodhisattva-mahasattva practicing prajnaparamita accords with prajnaparamita in this way, he never gives rise to a mind of miserliness, a mind that violates the precepts, a mind of anger, a mind of indolence, a distracted mind, or a mind of faulty wisdom.

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