大般若波羅蜜多經

XXXVIII. THE GREAT TEACHER

At that time, the Venerable Sariputra said to the Buddha:

“World-Honored One! Such prajnaparamita is able to illuminate and is ultimately pure. Such prajnaparamita should be revered, accepted, and practiced by devas, humans, and others.

“Such prajnaparamita is free from attachment and cannot be defiled by worldly dharmas. Such prajnaparamita is far removed from all the dark obscurations of the three realms and completely eradicates the darkness of afflictions and wrong views.

“Such prajnaparamita is foremost and supremely excellent among all categories of dharmas conducive to enlightenment. Such prajnaparamita can bring peace and security, forever ending all fear, oppression, and calamity.

“Such prajnaparamita can bestow light, gathering sentient beings and enabling them to attain the five eyes. Such prajnaparamita can reveal the Middle Way, enabling those who have lost their way to abandon the two extremes.

“Such prajnaparamita skillfully gives rise to the wisdom of all aspects and forever severs the continuum of all afflictions and habitual tendencies. Such prajnaparamita is the mother of all great bodhisattvas; all Buddha-dharmas cultivated by bodhisattvas arise from it.

“Such prajnaparamita is neither produced nor destroyed, for its own characteristic is emptiness. Such prajnaparamita transcends all birth and death; it is neither permanent nor subject to annihilation.

“Such prajnaparamita can serve as a refuge and bestow the true Dharma upon sentient beings. Such prajnaparamita can bring the Tathagata’s ten powers to perfect fulfillment and refute all the doctrines of others.

“Such prajnaparamita can turn the unsurpassed Dharma wheel through the three turnings and twelve aspects—the demonstrative turning, the exhortative turning, and the evidentiary turning—and, having penetrated all dharmas, cannot be turned back by anything. Such prajnaparamita can reveal the nonerroneous intrinsic nature of all dharmas and clearly disclose the emptiness of intrinsic nature that is the absence of intrinsic nature.

“World-Honored One! How should bodhisattvas, those who aspire to the Bodhisattva Vehicle, sravakas, those who aspire to the Sravaka Vehicle, pratyekabuddhas, and those who aspire to the Pratyekabuddha Vehicle abide in this prajnaparamita?”

The Buddha said:

“Sariputra! These sentient beings who abide in this prajnaparamita should make offerings to and reverently honor it as they would the Great Teacher. They should make offerings to and reverently honor such prajnaparamita just as they would make offerings to and reverently honor the Great Teacher. Why is this?

“Sariputra! The Great Teacher is not different from prajnaparamita, and prajnaparamita is not different from the Great Teacher. The Great Teacher is precisely prajnaparamita, and prajnaparamita is precisely the Great Teacher.

“Sariputra! All Tathagatas, Arhats, Perfectly Enlightened Ones appear by virtue of prajnaparamita.

“Sariputra! All great bodhisattvas, pratyekabuddhas, arhats, and even stream-enterers appear by virtue of prajnaparamita.

“Sariputra! All ten wholesome courses of karma in the world appear by virtue of prajnaparamita.

“Sariputra! All four dhyanas, four immeasurables, four formless concentrations, and five superknowledges appear by virtue of prajnaparamita.

“Sariputra! All the paramitas, from the paramita of giving through prajnaparamita, appear by virtue of prajnaparamita.

“Sariputra! All dharmas, from inner emptiness through the emptiness of intrinsic nature that is the absence of intrinsic nature; from the four foundations of mindfulness through the Noble Eightfold Path; and likewise through the Tathagata’s ten powers, the eighteen distinctive qualities of a Buddha, and the wisdom of all aspects, appear by virtue of prajnaparamita.”

At that time, Sakra, Lord of the Devas, thought: “For what reason has Sariputra now asked the Buddha about this matter?” Having thought this, he asked Sariputra:

“Venerable One! For what reason have you now asked this question?”

Sariputra said to Sakra, Lord of the Devas:

“Kausika! Because great bodhisattvas are sustained by this prajnaparamita, they employ skillful means regarding all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds of the ten directions in the past, future, and present—from their initial generation of the aspiration for enlightenment until they attain unsurpassed, perfect enlightenment, turn the wondrous Dharma wheel, liberate immeasurable multitudes of beings, enter the realm of nirvana without remainder, and continue until their Dharma disappears.

During this entire period, there are all their meritorious roots of virtue, as well as the meritorious roots of virtue of sravakas, pratyekabuddhas, bodhisattvas, and other kinds of sentient beings. Gathering together the full measure of all such roots of virtue, with signlessness and non-attainment as skillful means, the bodhisattvas rejoice in them directly. Having rejoiced, they impartially share them with all sentient beings and dedicate them to unsurpassed, perfect enlightenment.

For this reason, I asked this question.

“Furthermore, Kausika! The prajnaparamita studied by great bodhisattvas is immeasurably more excellent than the paramitas of giving, pure ethical discipline, patient acceptance, diligence, and dhyana.

“Kausika! Suppose a blind person had a hundred, a thousand, or more than a hundred thousand people without clear vision to serve as guides. That person could not even approach the correct road, much less reach a distant royal capital or a prosperous and peaceful city or town. So too, like those blind people, the paramitas of giving, pure ethical discipline, patient acceptance, diligence, and dhyana, if not guided by the clear vision of prajnaparamita, cannot advance toward the bodhisattvas’ correct path, much less reach the distant city of omniscience.

“Furthermore, Kausika! The five paramitas beginning with giving must be gathered in and guided by prajnaparamita, and therefore they are called those who possess eyes. Moreover, because they are sustained by prajnaparamita, these five paramitas acquire the name ‘that which has gone to the other shore.’”

At that time, Sakra, Lord of the Devas, said to the Venerable Sariputra:

“As the Venerable One has said, the five paramitas beginning with giving must be sustained by prajnaparamita before they can be called that which has gone to the other shore. Why do you not say that, by being sustained by the paramitas of giving through dhyana, those five dharmas acquire the name ‘that which has gone to the other shore’? For what reason, then, do you praise prajnaparamita alone?”

Sariputra said:

“So it is! So it is! It is exactly as you have said. The six paramitas beginning with giving must sustain one another before they can reach the other shore. Yet by abiding in prajnaparamita, endowed with great power and skillful means, one quickly perfects the cultivation of the paramitas of giving, pure ethical discipline, patient acceptance, diligence, and dhyana. This cannot be accomplished merely by abiding in the preceding five dharmas. Therefore, in relation to the preceding five, prajnaparamita is supreme, excellent, honored, lofty, wondrous, subtle, highest, unsurpassed, unequaled, and equal to the unequaled. For this reason, prajnaparamita alone is praised as being more excellent than those other five paramitas.”

Then Sariputra said to the Buddha:

“World-Honored One! How should great bodhisattvas bring forth prajnaparamita?”

The Buddha said:

– Śāriputra! The great bodhisattvas do not develop prajnaparamita for the sake of developing form through consciousness. They do not develop prajnaparamita for the sake of developing the eye ayatana through the mind ayatana. They do not develop prajnaparamita for the sake of developing the form ayatana through the Dharma ayatana. They do not develop prajnaparamita for the sake of developing the eye dhatu through the mind dhatu. They do not develop prajnaparamita for the sake of developing the form dhatu through the Dharma dhatu. They do not develop prajnaparamita for the sake of developing the eye-consciousness dhatu through the mind-consciousness dhatu. They do not develop prajnaparamita for the sake of developing eye-contact through mind-contact. They do not develop prajnaparamita for the sake of developing the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition.

They do not develop prajnaparamita for the sake of developing the perfection of generosity through prajnaparamita. They do not develop prajnaparamita for the sake of developing inner emptiness through the emptiness of the self-nature of nonexistence. They do not develop prajnaparamita for the sake of developing the four foundations of mindfulness through the Noble Eightfold Path.

Thus, and so forth, they do not develop prajnaparamita for the sake of developing the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. They do not develop prajnaparamita for the sake of developing knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects. They do not develop prajnaparamita for the sake of developing all dharmas.

At that time, Śāriputra said:

– Blessed One! Why do the great bodhisattvas not develop prajnaparamita for the sake of developing form through all dharmas?

The Buddha said:

– Śāriputra! Because form through all dharmas is uncreated, unborn, unattained, indestructible, and without self-nature, the great bodhisattvas do not develop prajnaparamita for the sake of developing form through all dharmas.

Śāriputra again said to the Buddha:

– Blessed One! With which dharmas is the prajnaparamita developed in this manner by the great bodhisattvas conjoined?

The Buddha said:

– Śāriputra! The prajnaparamita developed in this manner by the great bodhisattvas is not conjoined with any dharma. Because it is not conjoined, it is called prajnaparamita.

Śāriputra said:

– Blessed One! With which dharmas is such prajnaparamita not conjoined?

The Buddha said:

– Such prajnaparamita is not conjoined with wholesome dharmas, is not conjoined with unwholesome dharmas, is not conjoined with mundane dharmas, is not conjoined with supramundane dharmas, is not conjoined with contaminated dharmas, is not conjoined with uncontaminated dharmas, is not conjoined with culpable dharmas, is not conjoined with blameless dharmas, is not conjoined with conditioned dharmas, and is not conjoined with unconditioned dharmas. Why is this so?

Śāriputra! Because such prajnaparamita apprehends nothing whatsoever in regard to all dharmas, it cannot be said to be conjoined with dharmas such as these.

At that time, Śakra, Lord of the Devas, said to the Buddha:

– Blessed One! Is such prajnaparamita then not conjoined with knowledge of all aspects?

The Buddha said:

– Kauśika! So it is! So it is! It is exactly as you have said. Such prajnaparamita is also not conjoined with knowledge of all aspects, because it apprehends nothing whatsoever therein.

– Blessed One! Why is prajnaparamita neither conjoined with nor capable of attaining knowledge of all aspects?

– Kauśika! It is because prajnaparamita is not conjoined with and does not attain knowledge of all aspects according to its name, its characteristic, or what it is said to accomplish.

– Blessed One! Why may prajnaparamita also be said to be conjoined with and to attain knowledge of all aspects?

– Kauśika! In relation to knowledge of all aspects, prajnaparamita does not accept, appropriate, abide in, eliminate, grasp, or relinquish its name, characteristic, and so forth. Being conjoined with and attaining it in this manner, it is neither conjoined with nor attains it.

Kauśika! Likewise, in relation to all dharmas, such prajnaparamita does not accept, appropriate, abide in, eliminate, grasp, or relinquish their names, characteristics, and so forth. Being conjoined with and attaining them in this manner, it is neither conjoined with nor attains them.

Śakra, Lord of the Devas, again said to the Buddha:

– Blessed One! It is exceedingly rare. Such prajnaparamita appears before one because all dharmas are unborn, unceasing, uncreated, unaccomplished, unattained, indestructible, and without self-nature. Although there is conjunction and attainment, there is neither attainment nor conjunction. Such meaning and principle are inconceivable.

Then the Venerable Subhūti said to the Buddha:

– Blessed One! If, while practicing prajnaparamita, a great bodhisattva gives rise to this conception: “Such prajnaparamita is conjoined with dharmas,” or “It is not conjoined with dharmas,” does this great bodhisattva abandon all prajnaparamita and become distant from all prajnaparamita?

The Buddha said:

– Subhūti! There is yet another cause and condition whereby great bodhisattvas abandon and become distant from prajnaparamita. Namely, while practicing prajnaparamita, a great bodhisattva gives rise to this conception: “Such prajnaparamita possesses nothing, is not real, is not firm, and has no mastery.” In this way, this great bodhisattva abandons and becomes distant from prajnaparamita.

The Venerable Subhūti again said to the Buddha:

– Blessed One! When a great bodhisattva has faith in prajnaparamita, in which dharmas does the great bodhisattva not have faith?

The Buddha said:

– Subhūti! When a great bodhisattva has faith in prajnaparamita, the great bodhisattva does not have faith in form and does not have faith in feeling, perception, formations, or consciousness. The great bodhisattva does not have faith in the eye ayatana and does not have faith in the ear, nose, tongue, body, or mind ayatana. The great bodhisattva does not have faith in the form ayatana and does not have faith in the sound, odor, taste, tangible-object, or Dharma ayatana. The great bodhisattva does not have faith in the eye dhatu and does not have faith in the ear, nose, tongue, body, or mind dhatu. The great bodhisattva does not have faith in the form dhatu and does not have faith in the sound, odor, taste, tangible-object, or Dharma dhatu. The great bodhisattva does not have faith in the eye-consciousness dhatu and does not have faith in the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. The great bodhisattva does not have faith in eye-contact and does not have faith in ear-, nose-, tongue-, body-, or mind-contact. The great bodhisattva does not have faith in the feelings arising with eye-contact as condition, nor in the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

The great bodhisattva does not have faith in the perfection of generosity, nor in the perfections of pure morality, patience, diligence, or meditative concentration. The great bodhisattva does not have faith in inner emptiness (the emptiness of internal dharmas);

does not have faith in outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, ultimate emptiness (the emptiness of ultimate truth), the emptiness of the conditioned (the emptiness of conditioned dharmas), the emptiness of the unconditioned (the emptiness of unconditioned dharmas), absolute emptiness (ultimate emptiness), beginningless-and-endless emptiness (emptiness without bounds), the emptiness of dispersion and nondispersion, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas (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 (the emptiness of the nonexistence of self-nature, “the self-nature of that which does not exist”).

The great bodhisattva does not have faith in the four foundations of mindfulness; does not have faith in 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.

Thus, up to not believing in the ten powers of a Buddha; not believing in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. They do not believe in the fruit of stream-entry; they do not believe in the fruits of once-returning, non-returning, or arhatship. They do not believe in the enlightenment of a pratyekabuddha. They do not believe in any of the practices of great bodhisattvas. They do not believe in the unsurpassed, complete enlightenment of the Buddhas. They do not believe in all-knowledge, knowledge of the aspects of the path, or knowledge of all aspects.

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

“Blessed One! Why is it that when great bodhisattvas have faith in prajnaparamita, they do not believe in form and, extensively, up to do not believe in knowledge of all aspects?”

The Buddha said:

“Subhuti! When great bodhisattvas practice prajnaparamita, they contemplate all form as unobtainable; therefore, they have faith in prajnaparamita but do not believe in form. Extensively, up to contemplating knowledge of all aspects as likewise unobtainable, they therefore have faith in prajnaparamita but do not believe in knowledge of all aspects. For this reason, Subhuti, when great bodhisattvas have faith in prajnaparamita, they do not believe in form and, extensively, up to do not believe in knowledge of all aspects.”

Then the Venerable Subhuti addressed the Buddha:

“Blessed One! Such prajnaparamita is the great paramita.”

The Buddha said:

“Subhuti! With what meaning in mind do you say that such prajnaparamita is the great paramita?”

Subhuti replied:

“Blessed One! It is because this prajnaparamita makes neither great nor small form through consciousness. It makes neither great nor small the eye ayatana through the mental ayatana. It makes neither great nor small the form ayatana through the dharma ayatana. It makes neither great nor small the eye dhatu through the mental dhatu. It makes neither great nor small the form dhatu through the dharma dhatu. It makes neither great nor small the eye-consciousness dhatu through the mental-consciousness dhatu. It makes neither great nor small eye-contact through mental contact. It makes neither great nor small the feelings arising with eye-contact as condition through the feelings arising with mental contact as condition.

“It makes neither great nor small the paramita of generosity through prajnaparamita. It makes neither great nor small inner emptiness through the emptiness of the absence of self-nature. It makes neither great nor small the four foundations of mindfulness through the eightfold noble path.

“Thus, up to the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, it makes neither great nor small. It makes neither great nor small the unsurpassed, complete enlightenment of the Buddhas. It makes neither great nor small the Tathagatas, Arhats, Perfectly Enlightened Ones.

“Blessed One! With this meaning in mind, I say that prajnaparamita is the great paramita.

“Furthermore, Blessed One! This prajnaparamita neither aggregates nor disperses form; it neither aggregates nor disperses feeling, perception, formations, or consciousness. Thus, up to the unsurpassed, complete enlightenment of the Buddhas, it neither aggregates nor disperses it; it neither aggregates nor disperses the Tathagatas, Arhats, Perfectly Enlightened Ones.

“Blessed One! With this meaning in mind, I say that prajnaparamita is the great paramita.

“Furthermore, Blessed One! Such prajnaparamita makes form neither measurable nor immeasurable; it likewise makes feeling, perception, formations, and consciousness neither measurable nor immeasurable. Up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither measurable nor immeasurable; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither measurable nor immeasurable.

“Blessed One! With this meaning in mind, I say that prajnaparamita is the great paramita.

“Furthermore, Blessed One! This prajnaparamita makes form neither broad nor narrow; it makes feeling, perception, formations, and consciousness neither broad nor narrow. Thus, up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither broad nor narrow; it makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither broad nor narrow.

“Blessed One! With this meaning in mind, I say that prajnaparamita is the great paramita.

“Furthermore, Blessed One! This prajnaparamita makes form neither strong nor weak; it makes feeling, perception, formations, and consciousness neither strong nor weak. Thus, up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither strong nor weak; it makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither strong nor weak.

“Blessed One! With this meaning in mind, I say that prajnaparamita is the great paramita.

“Furthermore, Blessed One! If a great bodhisattva newly setting out in the Great Vehicle relies upon prajnaparamita through the paramita of generosity and conceives the following notion:

“‘Such prajnaparamita makes form neither great nor small; it likewise makes feeling, perception, formations, and consciousness neither great nor small. Up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither great nor small; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither great nor small.

“‘Such prajnaparamita neither aggregates nor disperses form; it likewise neither aggregates nor disperses feeling, perception, formations, or consciousness. Up to the unsurpassed, complete enlightenment of the Buddhas, it neither aggregates nor disperses it; it likewise neither aggregates nor disperses the Tathagatas, Arhats, Perfectly Enlightened Ones.

“‘Such prajnaparamita makes form neither measurable nor immeasurable; it likewise makes feeling, perception, formations, and consciousness neither measurable nor immeasurable. Up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither measurable nor immeasurable; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither measurable nor immeasurable.

“‘Such prajnaparamita makes form neither broad nor narrow; it makes feeling, perception, formations, and consciousness neither broad nor narrow. Thus, up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither broad nor narrow; it makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither broad nor narrow.

“‘Such prajnaparamita makes form neither strong nor weak; it makes feeling, perception, formations, and consciousness neither strong nor weak. Thus, up to the unsurpassed, complete enlightenment of the Buddhas, it makes it neither strong nor weak; it makes the Tathagatas, Arhats, Perfectly Enlightened Ones neither strong nor weak.’

“Blessed One! Because this great bodhisattva conceives such notions, this is not the practice of prajnaparamita.

“Furthermore, Blessed One! If a great bodhisattva newly setting out in the Great Vehicle relies upon prajnaparamita through the paramita of generosity and conceives the following notion:

“‘Such prajnaparamita makes form great and small; it likewise makes feeling, perception, formations, and consciousness great and small. Up to the unsurpassed, complete enlightenment of the Buddhas, it makes it great and small; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones great and small.’”

Such prajnaparamita causes form to gather and disperse; it likewise causes feeling, perception, formations, and consciousness to gather and disperse; up to and including the unsurpassed, complete enlightenment of all Buddhas, it causes them to gather and disperse; it likewise causes the Tathagatas, Arhats, Perfectly Enlightened Ones, to gather and disperse.

Such prajnaparamita makes form measurable and immeasurable; it likewise makes feeling, perception, formations, and consciousness measurable and immeasurable; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it measurable and immeasurable; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, measurable and immeasurable.

Such prajnaparamita makes form expansive and confined; it likewise makes feeling, perception, formations, and consciousness expansive and confined; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it expansive and confined; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, expansive and confined.

Such prajnaparamita makes form strong and weak; it likewise makes feeling, perception, formations, and consciousness strong and weak; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it strong and weak; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, strong and weak.

Blessed One! Because this great bodhisattva gives rise to such conceptions, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly set forth toward the Great Vehicle does not rely upon prajnaparamita through the perfection of generosity, and gives rise to this conception:

Such prajnaparamita does not make form large or small; it likewise does not make feeling, perception, formations, or consciousness large or small; up to and including the unsurpassed, complete enlightenment of all Buddhas, it does not make it large or small; it likewise does not make the Tathagatas, Arhats, Perfectly Enlightened Ones, large or small.

Such prajnaparamita does not cause form to gather or disperse; it likewise does not cause feeling, perception, formations, or consciousness to gather or disperse; up to and including the unsurpassed, complete enlightenment of all Buddhas, it does not cause it to gather or disperse; it likewise does not cause the Tathagatas, Arhats, Perfectly Enlightened Ones, to gather or disperse.

Such prajnaparamita does not make form measurable or immeasurable; it likewise does not make feeling, perception, formations, or consciousness measurable or immeasurable; up to and including the unsurpassed, complete enlightenment of all Buddhas, it does not make it measurable or immeasurable; it likewise does not make the Tathagatas, Arhats, Perfectly Enlightened Ones, measurable or immeasurable.

Such prajnaparamita does not make form expansive or confined; it likewise does not make feeling, perception, formations, or consciousness expansive or confined; up to and including the unsurpassed, complete enlightenment of all Buddhas, it does not make it expansive or confined; it likewise does not make the Tathagatas, Arhats, Perfectly Enlightened Ones, expansive or confined.

Such prajnaparamita does not make form strong or weak; it likewise does not make feeling, perception, formations, or consciousness strong or weak; up to and including the unsurpassed, complete enlightenment of all Buddhas, it does not make it strong or weak; it likewise does not make the Tathagatas, Arhats, Perfectly Enlightened Ones, strong or weak.

Blessed One! Because this great bodhisattva gives rise to such conceptions, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly set forth toward the Great Vehicle does not rely upon prajnaparamita through the perfection of generosity, and gives rise to this conception:

Such prajnaparamita makes form large and small; it likewise makes feeling, perception, formations, and consciousness large and small; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it large and small; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, large and small.

Such prajnaparamita causes form to gather and disperse; it likewise causes feeling, perception, formations, and consciousness to gather and disperse; up to and including the unsurpassed, complete enlightenment of all Buddhas, it causes it to gather and disperse; it likewise causes the Tathagatas, Arhats, Perfectly Enlightened Ones, to gather and disperse.

Such prajnaparamita makes form measurable and immeasurable; it likewise makes feeling, perception, formations, and consciousness measurable and immeasurable; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it measurable and immeasurable; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, measurable and immeasurable.

Such prajnaparamita makes form expansive and confined; it likewise makes feeling, perception, formations, and consciousness expansive and confined; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it expansive and confined; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, expansive and confined.

Such prajnaparamita makes form strong and weak; it likewise makes feeling, perception, formations, and consciousness strong and weak; up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes it strong and weak; it likewise makes the Tathagatas, Arhats, Perfectly Enlightened Ones, strong and weak.

Blessed One! Because this great bodhisattva gives rise to such conceptions, this is not the practice of prajnaparamita. Why is this so?

Blessed One! It is because if a great bodhisattva gives rise to this conception:

Such prajnaparamita either makes form large or small, or does not make it large or small; it likewise either makes feeling, perception, formations, and consciousness large or small, or does not make them large or small; up to and including the unsurpassed, complete enlightenment of all Buddhas, it either makes it large or small, or does not make it large or small; it likewise either makes the Tathagatas, Arhats, Perfectly Enlightened Ones, large or small, or does not make them large or small.

Such prajnaparamita either causes form to gather and disperse, or does not cause it to gather and disperse; it likewise either causes feeling, perception, formations, and consciousness to gather and disperse, or does not cause them to gather and disperse; up to and including the unsurpassed, complete enlightenment of all Buddhas, it either causes it to gather and disperse, or does not cause it to gather and disperse; it likewise either causes the Tathagatas, Arhats, Perfectly Enlightened Ones, to gather and disperse, or does not cause them to gather and disperse.

Such prajnaparamita either makes form measurable and immeasurable, or does not make it measurable and immeasurable; it likewise either makes feeling, perception, formations, and consciousness measurable and immeasurable, or does not make them measurable and immeasurable; up to and including the unsurpassed, complete enlightenment of all Buddhas, it either makes it measurable and immeasurable, or does not make it measurable and immeasurable; it likewise either makes the Tathagatas, Arhats, Perfectly Enlightened Ones, measurable and immeasurable, or does not make them measurable and immeasurable.

Such prajnaparamita either makes form expansive and confined, or does not make it expansive and confined; it likewise either makes feeling, perception, formations, and consciousness expansive and confined, or does not make them expansive and confined; up to and including the unsurpassed, complete enlightenment of all Buddhas, it either makes it expansive and confined, or does not make it expansive and confined; it likewise either makes the Tathagatas, Arhats, Perfectly Enlightened Ones, expansive and confined, or does not make them expansive and confined.

Such prajnaparamita either makes form strong or weak, or does not make it strong or weak; either makes feeling, perception, formations, and consciousness strong or weak, or does not make them strong or weak; and so on, up to either making the Supreme Perfect Enlightenment of the Buddhas strong or weak, or not making it strong or weak; and either making the Tathagatas, Worthy Ones, Perfectly Enlightened Ones strong or weak, or not making them strong or weak.

Blessed One! None of these is a homogeneous result of prajnaparamita.

Blessed One! If a great bodhisattva gives rise to this perception:

Such prajnaparamita either makes form great or small, or does not make it great or small; either makes feeling, perception, formations, and consciousness great or small, or does not make them great or small; and so on, up to either making the Supreme Perfect Enlightenment of the Buddhas great or small, or not making it great or small; and either making the Tathagatas, Worthy Ones, Perfectly Enlightened Ones great or small, or not making them great or small.

Such prajnaparamita either causes form to assemble or disperse, or does not cause it to assemble or disperse; either causes feeling, perception, formations, and consciousness to assemble or disperse, or does not cause them to assemble or disperse; and so on, up to either causing the Supreme Perfect Enlightenment of the Buddhas to assemble or disperse, or not causing it to assemble or disperse; and either causing the Tathagatas, Worthy Ones, Perfectly Enlightened Ones to assemble or disperse, or not causing them to assemble or disperse.

Such prajnaparamita either makes form measurable or immeasurable, or does not make it measurable or immeasurable; either makes feeling, perception, formations, and consciousness measurable or immeasurable, or does not make them measurable or immeasurable; and so on, up to either making the Supreme Perfect Enlightenment of the Buddhas measurable or immeasurable, or not making it measurable or immeasurable; and either making the Tathagatas, Worthy Ones, Perfectly Enlightened Ones measurable or immeasurable, or not making them measurable or immeasurable.

Such prajnaparamita either makes form broad or narrow, or does not make it broad or narrow; either makes feeling, perception, formations, and consciousness broad or narrow, or does not make them broad or narrow; and so on, up to either making the Supreme Perfect Enlightenment of the Buddhas broad or narrow, or not making it broad or narrow; and either making the Tathagatas, Worthy Ones, Perfectly Enlightened Ones broad or narrow, or not making them broad or narrow.

Such prajnaparamita either makes form strong or weak, or does not make it strong or weak; either makes feeling, perception, formations, and consciousness strong or weak, or does not make them strong or weak; and so on, up to either making the Supreme Perfect Enlightenment of the Buddhas strong or weak, or not making it strong or weak; and either making the Tathagatas, Worthy Ones, Perfectly Enlightened Ones strong or weak, or not making them strong or weak.

Blessed One! This great bodhisattva is said to have “great attainment”; this is not the practice of prajnaparamita. Why? Because no perception involving attainment can realize Supreme Perfect Enlightenment. Why is this so?

Blessed One! Because sentient beings are unborn, prajnaparamita should also be contemplated as unborn. Because form is unborn, prajnaparamita should also be contemplated as unborn; because feeling, perception, formations, and consciousness are unborn, prajnaparamita should also be contemplated as unborn. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being unborn, prajnaparamita should also be contemplated as unborn. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are unborn, prajnaparamita should also be contemplated as unborn.

Blessed One! Because sentient beings have no intrinsic nature, prajnaparamita should also be contemplated as having no intrinsic nature. Because form has no intrinsic nature, prajnaparamita should also be contemplated as having no intrinsic nature; because feeling, perception, formations, and consciousness have no intrinsic nature, prajnaparamita should also be contemplated as having no intrinsic nature. In this way, up to the Supreme Perfect Enlightenment of the Buddhas having no intrinsic nature, prajnaparamita should also be contemplated as having no intrinsic nature. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones have no intrinsic nature, prajnaparamita should also be contemplated as having no intrinsic nature.

Blessed One! Because sentient beings possess nothing, prajnaparamita should also be contemplated as possessing nothing. Because form possesses nothing, prajnaparamita should also be contemplated as possessing nothing; because feeling, perception, formations, and consciousness possess nothing, prajnaparamita should also be contemplated as possessing nothing. In this way, up to the Supreme Perfect Enlightenment of the Buddhas possessing nothing, prajnaparamita should also be contemplated as possessing nothing. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess nothing, prajnaparamita should also be contemplated as possessing nothing.

Blessed One! Because sentient beings are empty, prajnaparamita should also be contemplated as empty. Because form is empty, prajnaparamita should also be contemplated as empty; because feeling, perception, formations, and consciousness are empty, prajnaparamita should also be contemplated as empty. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being empty, prajnaparamita should also be contemplated as empty. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are empty, prajnaparamita should also be contemplated as empty.

Blessed One! Because sentient beings are detached, prajnaparamita should also be contemplated as detached. Because form is detached, prajnaparamita should also be contemplated as detached; because feeling, perception, formations, and consciousness are detached, prajnaparamita should also be contemplated as detached. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being detached, prajnaparamita should also be contemplated as detached. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are detached, prajnaparamita should also be contemplated as detached.

Blessed One! Because sentient beings are unattainable, prajnaparamita should also be contemplated as unattainable. Because form is unattainable, prajnaparamita should also be contemplated as unattainable; because feeling, perception, formations, and consciousness are unattainable, prajnaparamita should also be contemplated as unattainable. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being unattainable, prajnaparamita should also be contemplated as unattainable. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are unattainable, prajnaparamita should also be contemplated as unattainable.

Blessed One! Because sentient beings are inconceivable, prajnaparamita should also be contemplated as inconceivable. Because form is inconceivable, prajnaparamita should also be contemplated as inconceivable; because feeling, perception, formations, and consciousness are inconceivable, prajnaparamita should also be contemplated as inconceivable. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being inconceivable, prajnaparamita should also be contemplated as inconceivable. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are inconceivable, prajnaparamita should also be contemplated as inconceivable.

Blessed One! Because sentient beings are indestructible, prajnaparamita should also be contemplated as indestructible. Because form is indestructible, prajnaparamita should also be contemplated as indestructible; because feeling, perception, formations, and consciousness are indestructible, prajnaparamita should also be contemplated as indestructible. In this way, up to the Supreme Perfect Enlightenment of the Buddhas being indestructible, prajnaparamita should also be contemplated as indestructible. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are indestructible, prajnaparamita should also be contemplated as indestructible.

Blessed One! Because sentient beings are without awareness, prajnaparamita should also be contemplated as being without awareness. Because form is without awareness, prajnaparamita should also be contemplated as being without awareness; because feeling, perception, formations, and consciousness are without awareness, prajnaparamita should also be contemplated as being without awareness. Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas: because it is without awareness, prajnaparamita should also be contemplated as being without awareness. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are without awareness, prajnaparamita should also be contemplated as being without awareness.

Blessed One! Because sentient beings do not accomplish powers, prajnaparamita should also be contemplated as not accomplishing powers. Because form does not accomplish powers, prajnaparamita should also be contemplated as not accomplishing powers; because feeling, perception, formations, and consciousness do not accomplish powers, prajnaparamita should also be contemplated as not accomplishing powers. Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas: because it does not accomplish powers, prajnaparamita should also be contemplated as not accomplishing powers. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones do not accomplish powers, prajnaparamita should also be contemplated as not accomplishing powers.

Blessed One! It is in consideration of such meanings that I say the prajnaparamita of great bodhisattvas is the great paramita.

XXXIX. CHAPTER ON THE HELLS

01

At that time, the Venerable Sariputra addressed the Buddha:

“Blessed One! If a great bodhisattva is able to have faith in and comprehend this prajnaparamita, from where did this great bodhisattva pass away before being born here? How long has it been since this bodhisattva first generated the aspiration toward unsurpassed, complete enlightenment? How many Tathagatas, Worthy Ones, Perfectly Enlightened Ones has this bodhisattva previously attended and made offerings to? How long has this bodhisattva cultivated generosity through prajnaparamita? How is this bodhisattva able to have faith in and comprehend the profound meaning of prajnaparamita in this way?”

The Buddha told Sariputra:

“If a great bodhisattva is able to have faith in and comprehend this prajnaparamita, that great bodhisattva passed away from Dharma assemblies of immeasurable, innumerable, and boundless Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions, as numerous as the sands of the Ganges, and was born here. It has been immeasurable, innumerable, and boundless hundreds of thousands of millions of billions of kalpas since this great bodhisattva first generated the aspiration toward unsurpassed, complete enlightenment.

This great bodhisattva has previously attended and made offerings to immeasurable, innumerable, boundless, inconceivable, and incalculable Tathagatas, Worthy Ones, Perfectly Enlightened Ones. From the time of first generating the aspiration, this great bodhisattva has constantly and diligently cultivated the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita for immeasurable, innumerable, and boundless hundreds of thousands of billions of kalpas.

“Sariputra! If this great bodhisattva sees or hears such prajnaparamita, this thought immediately occurs: ‘I see the Great Teacher and hear the Great Teacher speak.’

“Sariputra! Taking signlessness, nonduality, and nonattainment as skillful means, this great bodhisattva correctly has faith in and comprehends the profound meaning of prajnaparamita in this way.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! As the Buddha has said, if this great bodhisattva sees or hears such prajnaparamita, this thought immediately occurs: ‘I see the Great Teacher and hear the Great Teacher speak.’

“Blessed One! Is such profound prajnaparamita easily heard and easily seen by people?”

The Buddha said:

“Subhuti! In truth, there is no one who hears profound prajnaparamita and no one who sees it. Why is this? Subhuti! It is because profound prajnaparamita is truly not a dharma that can be heard or seen.

“Subhuti! Because all dharmas are dull and sluggish, prajnaparamita is neither seen nor heard. Thus, up to and including: because all dharmas are dull and sluggish, the paramita of generosity is neither seen nor heard. Because all dharmas are dull and sluggish, inner emptiness is neither seen nor heard. Thus, up to and including: because all dharmas are dull and sluggish, the emptiness of the absence of intrinsic nature is neither seen nor heard. Because all dharmas are dull and sluggish, the four foundations of mindfulness are neither seen nor heard. Thus, up to and including: because all dharmas are dull and sluggish, the Noble Eightfold Path is neither seen nor heard.

“Thus, up to and including: because all dharmas are dull and sluggish, the ten powers of a Tathagata are neither seen nor heard. Thus, up to and including: because all dharmas are dull and sluggish, the eighteen distinctive qualities of a Buddha are neither seen nor heard. Because all dharmas are dull and sluggish, the unsurpassed, complete enlightenment of all Buddhas is neither seen nor heard. Because all dharmas are dull and sluggish, none of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones are seen or heard.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! How long must great bodhisattvas have accumulated practices directed toward unsurpassed, complete enlightenment before they are able to train in profound prajnaparamita?”

The Buddha said:

“Subhuti! Listen carefully concerning this matter.

“Subhuti! There are great bodhisattvas who, from the moment they first generate the aspiration, are able to train in profound prajnaparamita and are also able to train in the paramitas of meditative concentration, diligence, patient acceptance, pure ethical discipline, and generosity.

“Subhuti! Because this great bodhisattva possesses skillful means, this bodhisattva does not undermine any dharma and does not see any dharma as increasing or decreasing. This bodhisattva is never separated from the right practices corresponding to the paramita of generosity through prajnaparamita and is never separated from the Buddhas, the Blessed Ones, or the assemblies of great bodhisattvas.

Traveling from one Buddha-land to another, whenever this bodhisattva wishes to present many supremely exquisite offerings to the Buddhas, the Blessed Ones, and the assemblies of great bodhisattvas, and to make offerings to, honor, revere, and praise them, everything is accomplished according to this bodhisattva’s wishes. This bodhisattva is also able to plant roots of goodness in the presence of those Tathagatas and swiftly bring them to perfection.

“Wherever this great bodhisattva takes birth, this bodhisattva is not born from a mother’s womb. This bodhisattva’s mind never associates with defiled afflictions and never gives rise to an aspiration for either of the Two Vehicles. This great bodhisattva is never separated from sublime superknowledges and travels from one Buddha-land to another, bringing sentient beings to maturity and purifying Buddha-lands.

“Subhuti! This great bodhisattva correctly trains in profound prajnaparamita.”

Fascicle 434

End