大般若波羅蜜多經

XL. CHAPTER ON PURITY

At that time, Sariputra said to the Buddha:

– Blessed One! This Dharma is pure and exceedingly profound.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure and exceedingly profound?

The Buddha said:

– Sariputra! Because form is ultimately pure, this Dharma is said to be pure and exceedingly profound; because feeling, perception, formations, and consciousness are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the eye ayatana through the mind ayatana are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the form ayatana through the dharma ayatana are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the eye dhatu through the mind dhatu are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the form dhatu through the dharma dhatu are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the eye-consciousness dhatu through the mind-consciousness dhatu are ultimately pure, this Dharma is said to be pure and exceedingly profound.

Because the perfection of generosity through the perfection of prajna are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because inner emptiness through the emptiness of the absence of intrinsic nature are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the four foundations of mindfulness through the Noble Eightfold Path are ultimately pure, this Dharma is said to be pure and exceedingly profound.

Thus, up to and including the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, because they are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because all practices of great bodhisattvas are ultimately pure, this Dharma is said to be pure and exceedingly profound.

Because the great bodhisattvas are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the unsurpassed, perfect enlightenment of all Buddhas is ultimately pure, this Dharma is said to be pure and exceedingly profound. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are ultimately pure, this Dharma is said to be pure and exceedingly profound. Because the knowledge of all things is ultimately pure, this Dharma is said to be pure and exceedingly profound; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, this Dharma is said to be pure and exceedingly profound.

Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure and exceedingly clear.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure and exceedingly clear?

The Buddha said:

– Sariputra! Because the perfection of prajna is ultimately pure, this Dharma is said to be pure and exceedingly clear. Up to and including the perfection of generosity, because it is ultimately pure, this Dharma is said to be pure and exceedingly clear. Thus, up to and including the knowledge of all things, because it is ultimately pure, this Dharma is said to be pure and exceedingly clear; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, this Dharma is said to be pure and exceedingly clear.

Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure, neither turning nor continuing.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure, neither turning nor continuing?

The Buddha said:

– Sariputra! Because form, neither turning nor continuing, is ultimately pure, this Dharma is said to be pure, neither turning nor continuing; because feeling, perception, formations, and consciousness, neither turning nor continuing, are ultimately pure, this Dharma is said to be pure, neither turning nor continuing. Thus, up to and including the knowledge of all things, neither turning nor continuing, because it is ultimately pure, this Dharma is said to be pure, neither turning nor continuing; because the knowledge of the aspects of the paths and the knowledge of all aspects, neither turning nor continuing, are ultimately pure, this Dharma is said to be pure, neither turning nor continuing.

At that time, Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure, originally free from defilement.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure, originally free from defilement?

The Buddha said:

– Sariputra! Because form is ultimately pure, this Dharma is said to be pure, originally free from defilement; because feeling, perception, formations, and consciousness are ultimately pure, this Dharma is said to be pure, originally free from defilement. Thus, up to and including the knowledge of all things, because it is ultimately pure, this Dharma is said to be pure, originally free from defilement; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, this Dharma is said to be pure, originally free from defilement.

Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure, its intrinsic nature immaculate.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure, its intrinsic nature immaculate?

The Buddha said:

– Sariputra! Because form is ultimately pure, this Dharma is said to be pure, its intrinsic nature immaculate; because feeling, perception, formations, and consciousness are ultimately pure, this Dharma is said to be pure, their intrinsic nature immaculate. Thus, up to and including the knowledge of all things, because it is ultimately pure, this Dharma is said to be pure, its intrinsic nature immaculate; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, this Dharma is said to be pure, their intrinsic nature immaculate.

Sariputra said:

– Blessed One! This Dharma is pure, without attainment and without direct realization.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure, without attainment and without direct realization?

The Buddha said:

– Sariputra! Because form is empty in its intrinsic nature and ultimately pure, this Dharma is said to be pure, without attainment and without direct realization; because feeling, perception, formations, and consciousness are empty in their intrinsic nature and ultimately pure, this Dharma is said to be pure, without attainment and without direct realization. Thus, up to and including the knowledge of all things, because it is empty in its intrinsic nature and ultimately pure, this Dharma is said to be pure, without attainment and without direct realization; because the knowledge of the aspects of the paths and the knowledge of all aspects are empty in their intrinsic nature and ultimately pure, this Dharma is said to be pure, without attainment and without direct realization.

At that time, Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure, neither arising nor appearing.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– What is ultimately pure, such that this Dharma is said to be pure, neither arising nor appearing?

The Buddha said:

– Sariputra! Because form, neither arising nor appearing, is ultimately pure, this Dharma is said to be pure, neither arising nor appearing; because feeling, perception, formations, and consciousness, neither arising nor appearing, are ultimately pure, this Dharma is said to be pure, neither arising nor appearing. Thus, up to and including the knowledge of all things, neither arising nor appearing, because it is ultimately pure, this Dharma is said to be pure, neither arising nor appearing; because the knowledge of the aspects of the paths and the knowledge of all aspects, neither arising nor appearing, are ultimately pure, this Dharma is said to be pure, neither arising nor appearing.

Sariputra again said to the Buddha:

– Blessed One! This Dharma is pure; it is not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm.

The Buddha said:

– So it is; it is ultimately pure.

Sariputra asked:

– Why is this Dharma pure, not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm?

The Buddha said:

– Sariputra! Because the intrinsic nature of the three realms is unobtainable, this Dharma is said to be pure, not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm.

Sariputra again said:

– Blessed One! This Dharma is pure, its intrinsic nature without cognition.

The Buddha said:

– So it is; it is ultimately pure.

Shariputra asked:

– Why is this Dharma pure and by nature without cognition?

The Buddha said:

– Shariputra! Because the intrinsic nature of all dharmas is dull and slow, this Dharma is pure and by nature without cognition.

Shariputra asked:

– What is by nature without cognition, such that this Dharma is said to be pure and by nature without cognition?

The Buddha said:

– Shariputra! Because the intrinsic nature of form is without cognition and its own characteristic is empty, this Dharma is said to be pure and by nature without cognition. Because the intrinsic nature of feeling, perception, formations, and consciousness is without cognition and their own characteristics are empty, this Dharma is said to be pure and by nature without cognition. Thus, up to and including because the intrinsic nature of the knowledge of all things is without cognition and its own characteristic is empty, this Dharma is said to be pure and by nature without cognition; because the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is without cognition and their own characteristics are empty, this Dharma is said to be pure and by nature without cognition.

At that time, Shariputra again addressed the Buddha:

– Blessed One! Because the intrinsic nature of all dharmas is pure, this Dharma is pure.

The Buddha said:

– So it is; all dharmas are ultimately pure.

Shariputra asked:

– Why is it said that, because the intrinsic nature of all dharmas is pure, this Dharma is pure?

The Buddha said:

– Shariputra! Because all dharmas are unobtainable and intrinsically pure, this Dharma is said to be pure.

Shariputra said:

– Blessed One! Such prajnaparamita neither benefits nor diminishes the knowledge of all aspects.

The Buddha said:

– So it is; it is ultimately pure.

Shariputra asked:

– Why does such prajnaparamita neither benefit nor diminish the knowledge of all aspects?

The Buddha said:

– Shariputra! Because the Dharma-nature eternally abides, such prajnaparamita neither benefits nor diminishes the knowledge of all aspects.

Shariputra said:

– Blessed One! The intrinsic nature of such prajnaparamita is pure and does not apprehend any dharma.

The Buddha said:

– So it is, because all dharmas are ultimately pure.

Shariputra asked:

– Why is the intrinsic nature of prajnaparamita pure and why does it not apprehend any dharma?

The Buddha said:

– Shariputra! Because the dharma-dhatu is quiescent and unmoving, the intrinsic nature of such prajnaparamita is pure and does not apprehend any dharma.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! Because the self is pure, form, feeling, perception, formations, and consciousness are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, form, feeling, perception, formations, and consciousness are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, form, feeling, perception, formations, and consciousness likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the eye ayatana through the mind ayatana are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the eye ayatana through the mind ayatana are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the eye ayatana through the mind ayatana likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the form ayatana through the dharma ayatana are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the form ayatana through the dharma ayatana are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the form ayatana through the dharma ayatana likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the eye dhatu through the mind dhatu are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the eye dhatu through the mind dhatu are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the eye dhatu through the mind dhatu likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the form dhatu through the dharma dhatu are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the form dhatu through the dharma dhatu are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the form dhatu through the dharma dhatu likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the eye-consciousness dhatu through the mind-consciousness dhatu are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the eye-consciousness dhatu through the mind-consciousness dhatu are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the eye-consciousness dhatu through the mind-consciousness dhatu likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the perfection of generosity through prajnaparamita are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the perfection of generosity through prajnaparamita are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the perfection of generosity through prajnaparamita likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, internal emptiness through the emptiness of the absence of intrinsic nature are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, internal emptiness through the emptiness of the absence of intrinsic nature are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, internal emptiness through the emptiness of the absence of intrinsic nature likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the four foundations of mindfulness through the eightfold noble path are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the four foundations of mindfulness through the eightfold noble path are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the four foundations of mindfulness through the eightfold noble path likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha are pure, and that they are ultimately pure?

– Subhuti! Because the self has no existence, the Tathagata's ten powers through the eighteen distinctive qualities of a Buddha likewise have no existence; this is ultimate purity.

– Blessed One! Because the self is pure, the fruits of stream-entry, once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, and unsurpassed, complete, perfect enlightenment are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that because the self is pure, the fruits of stream-entry, once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, and unsurpassed, complete, perfect enlightenment are pure, and that they are ultimately pure?

– Subhuti! Because the self's own characteristic is empty, the own characteristics of the fruits of stream-entry, once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, and unsurpassed, complete, perfect enlightenment are likewise empty; this is ultimate purity.

– Blessed One! Because the self is pure, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are pure.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is pure, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also pure, being ultimately pure?

– Subhuti! Because the self is without characteristics, unattainable, without thought, and without cognition, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are likewise without characteristics, unattainable, without thought, and without cognition; thus they are ultimately pure.

– Blessed One! Because both are pure, they are neither apprehended nor directly realized.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because both are pure, they are neither apprehended nor directly realized, and are ultimately pure?

– Subhuti! Because neither delusion nor concepts of defilement and purity arise, they are neither apprehended nor directly realized, and are ultimately pure.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Because the self is boundless, form, feeling, perception, formations, and consciousness are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, form, feeling, perception, formations, and consciousness are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, are the eye ayatana through the mind ayatana also boundless?

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the eye ayatana through the mind ayatana are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, are the form ayatana through the dharma ayatana also boundless?

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the form ayatana through the dharma ayatana are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, are the eye dhatu through the mind dhatu also boundless?

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the eye dhatu through the mind dhatu are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the form dhatu through the dharma dhatu are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the form dhatu through the dharma dhatu are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the eye-consciousness dhatu through the mind-consciousness dhatu are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the eye-consciousness dhatu through the mind-consciousness dhatu are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the perfection of generosity through the perfection of wisdom are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the perfection of generosity through the perfection of wisdom are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the four foundations of mindfulness through the eightfold noble path are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the four foundations of mindfulness through the eightfold noble path are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the ten powers of the Tathagata through the eighteen unique qualities of a Buddha are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the ten powers of the Tathagata through the eighteen unique qualities of a Buddha are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as a pratyekabuddha’s enlightenment and unsurpassed, complete, perfect enlightenment, are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as a pratyekabuddha’s enlightenment and unsurpassed, complete, perfect enlightenment, are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! Because the self is boundless, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also boundless.

The Buddha said:

– So it is; they are ultimately pure.

– Blessed One! For what reason is it said that, because the self is boundless, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also boundless, and are ultimately pure?

– Subhuti! Because of ultimate emptiness and boundless emptiness, they are ultimately pure.

– Blessed One! If a great bodhisattva can realize matters in this way, this is prajnaparamita.

The Buddha said:

– So it is; it is ultimately pure.

– Blessed One! For what reason is it said that if a great bodhisattva can realize matters in this way, this is prajnaparamita, and it is ultimately pure?

– Subhuti! Because through this, the knowledge of the aspects of the paths is accomplished.

– Blessed One! When a great bodhisattva practices prajnaparamita, the bodhisattva skillfully employs expedient means and thinks as follows:

Form does not know form; feeling does not know feeling; perception does not know perception; formations do not know formations; consciousness does not know consciousness. The eye ayatana does not know the eye ayatana, and so on through the mind ayatana, which does not know the mind ayatana. The form ayatana does not know the form ayatana, and so on through the dharma ayatana, which does not know the dharma ayatana.

The eye dhatu does not know the eye dhatu, and so on through the mind dhatu, which does not know the mind dhatu. The form dhatu does not know the form dhatu, and so on through the dharma dhatu, which does not know the dharma dhatu. The eye-consciousness dhatu does not know the eye-consciousness dhatu, and so on through the mind-consciousness dhatu, which does not know the mind-consciousness dhatu.

Past dharmas do not know past dharmas. Future dharmas do not know future dharmas. Present dharmas do not know present dharmas.

The perfection of generosity does not know the perfection of generosity, and so on through prajnaparamita, which does not know prajnaparamita. Inner emptiness does not know inner emptiness, and so on through the emptiness of the absence of intrinsic nature, which does not know the emptiness of the absence of intrinsic nature. The four foundations of mindfulness do not know the four foundations of mindfulness, and so on through the eightfold noble path, which does not know the eightfold noble path.

The ten powers of the Tathagata do not know the ten powers of the Tathagata, and so on through the eighteen unique qualities of a Buddha, which do not know the eighteen unique qualities of a Buddha. The knowledge of all things does not know the knowledge of all things; the knowledge of the aspects of the paths does not know the knowledge of the aspects of the paths; the knowledge of all aspects does not know the knowledge of all aspects.

In this way, this great bodhisattva abides in the group of those rightly determined to attain unsurpassed, complete, perfect enlightenment.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said.

At that time, Sariputra asked Subhuti:

– When great bodhisattvas practice prajnaparamita with skillful means, do they entertain two conceptions regarding all dharmas?

The Venerable Subhuti replied:

– Śāriputra! When great bodhisattvas practice prajnaparamita with skillful means, they do not think thus:

I practice giving; thus do I practice giving. I observe ethical discipline; thus do I observe ethical discipline. I cultivate patience; thus do I cultivate patience. I practice diligence; thus do I practice diligence. I enter meditative concentration; thus do I enter meditative concentration. I cultivate wisdom; thus do I cultivate wisdom. I plant merit; thus do I plant merit. I enter the bodhisattva’s right determination leading beyond birth; thus do I enter the bodhisattva’s right determination leading beyond birth. I purify a Buddha realm; thus do I purify a Buddha realm. I bring sentient beings to maturity; thus do I bring sentient beings to maturity. I shall attain the knowledge of all aspects; thus shall I attain the knowledge of all aspects.

Venerable One! These great bodhisattvas practice prajnaparamita with skillful means and do not discriminate among any such matters, because they have comprehended inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of all dharmas, and the emptiness of defining characteristics.

Śāriputra! Because great bodhisattvas practice prajnaparamita with skillful means, they do not become attached.

At that time, Śakra, Lord of the Devas, asked Subhūti:

– Venerable One! How may it be known that good men and good women abiding in the bodhisattva vehicle give rise to attachment while practicing prajnaparamita?

Subhūti replied:

– Kauśika! Because good men and good women abiding in the bodhisattva vehicle practice prajnaparamita without skillful means, they form a conception of their own minds; a conception of giving; a conception of the paramita of giving; a conception of pure ethical discipline; a conception of the paramita of pure ethical discipline; a conception of diligence; a conception of the paramita of diligence; a conception of meditative concentration; a conception of the paramita of meditative concentration; a conception of prajna; a conception of prajnaparamita; a conception of inner emptiness; a conception of outer emptiness, up to and including the emptiness of the intrinsic nature of nonexistence; a conception of the four foundations of mindfulness; a conception of the four right efforts, up to and including the Noble Eightfold Path; a conception of the ten powers of the Tathagata; a conception of the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha; a conception of the knowledge of all things; a conception of the knowledge of the aspects of the paths and the knowledge of all aspects; a conception of the unsurpassed, perfect enlightenment of the Buddhas; a conception of the Tathagatas, the Arhats, the Perfectly Enlightened Ones; a conception of planting roots of virtue in the presence of Buddhas; and a conception of gathering and weighing the roots of virtue thus planted, making them equally shared by all sentient beings, and dedicating them to unsurpassed, perfect enlightenment.

Kauśika! From this it may be known that good men and good women abiding in the bodhisattva vehicle give rise to attachment while practicing prajnaparamita.

Kauśika! Because these good men and good women are bound by such attachment, they cannot practice prajnaparamita and dedicate it without attachment to unsurpassed, perfect enlightenment. Why is this?

Kauśika! It is not the intrinsic nature of form that can be dedicated; it is not the intrinsic nature of feeling, perception, formations, or consciousness that can be dedicated; up to and including, it is not the intrinsic nature of the knowledge of all things that can be dedicated, nor is it the intrinsic nature of the knowledge of the aspects of the paths or the knowledge of all aspects that can be dedicated.

Furthermore, Kauśika! If great bodhisattvas wish joyfully to encourage, instruct, exhort, and guide other sentient beings toward unsurpassed, perfect enlightenment, they should contemplate the true, equal nature of all dharmas. Attending to them in this way, they should instruct, exhort, and guide other sentient beings with words such as these:

Good men and good women! When practicing the paramita of giving, you should not discriminate, thinking, “I am able to practice giving.” When practicing the paramita of pure ethical discipline, you should not discriminate, thinking, “I am able to observe ethical discipline.” When practicing the paramita of patience, you should not discriminate, thinking, “I am able to cultivate patience.” When practicing the paramita of diligence, you should not discriminate, thinking, “I am able to practice diligence.” When practicing the paramita of meditative concentration, you should not discriminate, thinking, “I am able to enter meditative concentration.” When practicing prajnaparamita, you should not discriminate, thinking, “I am able to cultivate wisdom.”

When practicing inner emptiness, you should not discriminate, thinking, “I abide in inner emptiness.” When practicing outer emptiness, up to and including the emptiness of the intrinsic nature of nonexistence, you should not discriminate, thinking, “I am able to abide in outer emptiness, up to and including the emptiness of the intrinsic nature of nonexistence.”

When cultivating the four foundations of mindfulness, you should not discriminate, thinking, “I am able to cultivate the four foundations of mindfulness.” When cultivating the four right efforts, up to and including the Noble Eightfold Path, you should not discriminate, thinking, “I am able to cultivate the four right efforts, up to and including the Noble Eightfold Path.”

When cultivating the ten powers of the Tathagata, you should not discriminate, thinking, “I am able to cultivate the ten powers of the Tathagata.” When cultivating the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, you should not discriminate, thinking, “I am able to cultivate the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha.”

When cultivating the knowledge of all things, you should not discriminate, thinking, “I am able to cultivate the knowledge of all things.” When cultivating the knowledge of the aspects of the paths and the knowledge of all aspects, you should not discriminate, thinking, “I am able to cultivate the knowledge of the aspects of the paths and the knowledge of all aspects.” When cultivating unsurpassed, perfect enlightenment, you should not discriminate, thinking, “I am able to cultivate unsurpassed, perfect enlightenment.”

Kauśika! Great bodhisattvas who wish joyfully to encourage, instruct, exhort, and guide other sentient beings toward unsurpassed, perfect enlightenment should joyfully encourage, instruct, exhort, and guide them in this way. If great bodhisattvas joyfully encourage, instruct, exhort, and guide other sentient beings toward unsurpassed, perfect enlightenment, they neither harm themselves nor harm others. Thus do they joyfully encourage, instruct, exhort, and guide other sentient beings in the manner approved and permitted by the Tathagatas.

Kauśika! If good men and good women abiding in the bodhisattva vehicle can joyfully encourage, instruct, exhort, and guide sentient beings toward the bodhisattva vehicle in this way, they will be able to leave all attachments far behind.

At that time, the Blessed One praised Subhūti, saying:

– Excellent, excellent! You have now skillfully explained the characteristics of attachment for the sake of the bodhisattvas, enabling good men and good women who aspire to the Great Vehicle to leave the characteristics of attachment far behind and cultivate the practices of great bodhisattvas.

Subhūti! There are still further subtle characteristics of attachment. I shall now explain them for you. You should listen wholeheartedly and reflect upon them well.

Subhūti said:

– May the Blessed One please teach them. We wish to hear.

The Buddha said:

– Subhuti! If good men and good women abiding in the bodhisattva vehicle wish to proceed toward unsurpassed, complete enlightenment, yet recollect the Tathagata, the Worthy One, the Perfectly Enlightened One by apprehending characteristics, this is all attachment. Or they may recollect, by apprehending characteristics, the unattached merits of all the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, and the roots of virtue from their initial arising of the aspiration until the abiding of the Dharma. Having recollected them, they rejoice from the depths of their hearts. Having rejoiced, they share them equally with all sentient beings and dedicate them to unsurpassed, complete enlightenment. All such recollection involving the apprehension of characteristics is called attachment.

Or they may recollect, by apprehending characteristics, the wholesome dharmas cultivated by all the Tathagata’s disciples and other sentient beings, and rejoice from the depths of their hearts. Having rejoiced, they share them equally with all sentient beings and dedicate them to unsurpassed, complete enlightenment. All such acts are also called attachment. Why is this?

Subhuti! One should not recollect and discriminate, by apprehending characteristics, the meritorious roots of virtue of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, their disciples, or other sentient beings, because all such acts of apprehending and grasping characteristics are false and delusive.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Such prajnaparamita is exceedingly profound.

The Buddha said:

– So it is, because the intrinsic nature of all dharmas is free from all things.

– Blessed One! Such prajnaparamita should be reverently venerated.

The Buddha said:

– So it is, because its merits are exceedingly numerous; yet this prajnaparamita is uncreated and unproduced, and there is no one who realizes it.

– Blessed One! The nature of all dharmas cannot be realized or awakened to.

The Buddha said:

– So it is, because the intrinsic nature of all dharmas is only one nature, and neither that which realizes nor that which is realized can be apprehended. Subhuti, you should know: the one nature of all dharmas is precisely no-nature. The no-nature of all dharmas is precisely one nature. This one nature and no-nature of all dharmas is their true intrinsic nature. This true intrinsic nature is uncreated and unproduced.

Subhuti! If a great bodhisattva knows in accordance with reality that the one nature and no-nature of all existent dharmas is uncreated and unproduced, that bodhisattva can completely transcend all attachments.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Such prajnaparamita is difficult to comprehend.

The Buddha said:

– So it is, because this prajnaparamita is seen by no one, heard by no one, awakened to by no one, and known by no one; it is free from the characteristic of realization.

– Blessed One! Such prajnaparamita is inconceivable.

The Buddha said:

– So it is, because this prajnaparamita cannot be apprehended through the mind, for it is free from the characteristic of mind. It cannot be apprehended through form, up to and including consciousness, for it is free from their characteristics. It cannot be apprehended through the eye, up to and including the mind, for it is free from their characteristics. It cannot be apprehended through form, up to and including dharmas, for it is free from their characteristics. It cannot be apprehended through eye-consciousness, up to and including mind-consciousness, for it is free from their characteristics.

It cannot be apprehended through the perfection of generosity, up to and including prajnaparamita, for it is free from their characteristics. It cannot be apprehended through inner emptiness, up to and including the emptiness of the absence of intrinsic nature, for it is free from their characteristics. It cannot be apprehended through the four foundations of mindfulness, up to and including the Noble Eightfold Path, for it is free from their characteristics.

It cannot be apprehended through the Tathagata’s ten powers, up to and including the eighteen unique qualities of a Buddha, for it is free from their characteristics. It cannot be apprehended through the knowledge of all things, the knowledge of path-aspects, or the knowledge of all aspects, for it is free from their characteristics. It cannot be apprehended through any dharma, for it is free from their characteristics.

Furthermore, Subhuti! Such prajnaparamita does not arise from form, up to and including that it does not arise from any dharma.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Such prajnaparamita is without creation or production.

The Buddha said:

– So it is, because no agent can be apprehended.

Subhuti! Because form cannot be apprehended, an agent cannot be apprehended; because feeling, perception, formations, and consciousness cannot be apprehended, an agent cannot be apprehended. Up to and including: because no dharma can be apprehended, an agent cannot be apprehended.

Subhuti! Because all agents and all dharmas—form and so forth—cannot be apprehended, such prajnaparamita is without creation or production.

XLI. CHAPTER ON NOT RAISING A BANNER

01

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How should a great bodhisattva practice prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, not practicing form is the practice of prajnaparamita; not practicing feeling, perception, formations, or consciousness is the practice of prajnaparamita. Up to and including: not practicing the knowledge of all things is the practice of prajnaparamita; not practicing the knowledge of path-aspects or the knowledge of all aspects is the practice of prajnaparamita.

Not practicing form as either permanent or impermanent is the practice of prajnaparamita; not practicing feeling, perception, formations, or consciousness as either permanent or impermanent is the practice of prajnaparamita. Thus, up to and including: not practicing the knowledge of all things as either permanent or impermanent is the practice of prajnaparamita; not practicing the knowledge of path-aspects or the knowledge of all aspects as either permanent or impermanent is the practice of prajnaparamita.

Not practicing form as either pleasant or painful is the practice of prajnaparamita; not practicing feeling, perception, formations, or consciousness as either pleasant or painful is the practice of prajnaparamita. Thus, up to and including: not practicing the knowledge of all things as either pleasant or painful is the practice of prajnaparamita; not practicing the knowledge of path-aspects or the knowledge of all aspects as either pleasant or painful is the practice of prajnaparamita.

Not practicing form as either self or non-self is the practice of prajnaparamita; not practicing feeling, perception, formations, or consciousness as either self or non-self is the practice of prajnaparamita. Thus, up to and including: not practicing the knowledge of all things as either self or non-self is the practice of prajnaparamita; not practicing the knowledge of path-aspects or the knowledge of all aspects as either self or non-self is the practice of prajnaparamita.

Not practicing form as either pure or impure is the practice of prajnaparamita; not practicing feeling, perception, formations, or consciousness as either pure or impure is the practice of prajnaparamita. Thus, up to and including: not practicing the knowledge of all things as either pure or impure is the practice of prajnaparamita; not practicing the knowledge of path-aspects or the knowledge of all aspects as either pure or impure is the practice of prajnaparamita. Why is this?

Subhuti! When a great bodhisattva practices prajnaparamita, that bodhisattva does not even perceive form, feeling, perception, formations, or consciousness; how much less would that bodhisattva perceive form, feeling, perception, formations, or consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure? Thus, up to and including: that bodhisattva does not even perceive the knowledge of all things, the knowledge of path-aspects, or the knowledge of all aspects; how much less would that bodhisattva perceive the knowledge of all things, the knowledge of path-aspects, or the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, not practicing form as perfect and not practicing form as imperfect is the practice of prajnaparamita; not practicing feeling, perception, formations, and consciousness as perfect and not practicing feeling, perception, formations, and consciousness as imperfect is the practice of prajnaparamita. Thus, up to not practicing the knowledge of all things as perfect and not practicing the knowledge of all things as imperfect is the practice of prajnaparamita; not practicing the knowledge of the aspects of the path and the knowledge of all aspects as perfect, and not practicing the knowledge of the aspects of the path and the knowledge of all aspects as imperfect, is the practice of prajnaparamita. Why is this so?

Subhuti! When a great bodhisattva practices prajnaparamita, he neither perceives nor apprehends form, feeling, perception, formations, or consciousness; how much less could he perceive that form, feeling, perception, formations, or consciousness is apprehended as either perfect or imperfect? Thus, up to neither perceiving nor apprehending the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; how much less could he perceive that the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects is apprehended as either perfect or imperfect?

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! How marvelous! The Tathagata, the Worthy One, the Perfectly Enlightened One, skillfully teaches good men and good women of the Great Vehicle the characteristic of attachment and the characteristic of nonattachment.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, skillfully teach good men and good women of the Great Vehicle the characteristic of attachment and the characteristic of nonattachment.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, not practicing form as either attached to or unattached to is the practice of prajnaparamita; not practicing feeling, perception, formations, and consciousness as either attached to or unattached to is the practice of prajnaparamita. Not practicing the eye through the mind as either attached to or unattached to is the practice of prajnaparamita. Not practicing form through mental objects as either attached to or unattached to is the practice of prajnaparamita. Not practicing eye-consciousness through mind-consciousness as either attached to or unattached to is the practice of prajnaparamita.

Not practicing the paramita of generosity through prajnaparamita as either attached to or unattached to is the practice of prajnaparamita. Not practicing internal emptiness through the emptiness of the absence of inherent nature as either attached to or unattached to is the practice of prajnaparamita. Not practicing the four foundations of mindfulness through the Noble Eightfold Path as either attached to or unattached to is the practice of prajnaparamita.

Thus, up to not practicing the ten powers of the Tathagata through the eighteen special qualities of a Buddha as either attached to or unattached to is the practice of prajnaparamita. Not practicing the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects as either attached to or unattached to is the practice of prajnaparamita.

Not practicing the fruits of stream-enterer, once-returner, non-returner, arhatship, and a pratyekabuddha’s enlightenment as either attached to or unattached to is the practice of prajnaparamita. Not practicing all the practices of great bodhisattvas and the unsurpassed, perfect enlightenment of the Buddhas as either attached to or unattached to is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, he knows in accordance with reality that form has no characteristic of attachment or nonattachment; feeling, perception, formations, and consciousness likewise have no characteristic of attachment or nonattachment. Thus, up to knowing in accordance with reality that all the practices of great bodhisattvas have no characteristic of attachment or nonattachment, and that the unsurpassed, perfect enlightenment of the Buddhas likewise has no characteristic of attachment or nonattachment.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! The profound Dharma-nature is truly rare: whether it is taught or not taught, it neither increases nor diminishes.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The profound Dharma-nature is exceedingly rare: whether it is taught or not taught, it neither increases nor diminishes.

Subhuti! Even if the Tathagata, the Worthy One, the Perfectly Enlightened One, were to remain for the full extent of his lifespan, praising or disparaging space, that space would neither increase nor diminish. The profound Dharma-nature is likewise so: whether it is taught or not taught, it neither increases nor diminishes.

Subhuti! Just as an illusory person neither increases nor diminishes in response to praise or disparagement, and experiences neither sorrow nor joy, so too is the profound Dharma-nature: whether it is taught or not taught, it remains just so, without difference.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! It is extremely difficult for great bodhisattvas to cultivate prajnaparamita. That is to say, whether this prajnaparamita is cultivated or not cultivated, it neither increases nor diminishes, experiences neither sorrow nor joy, and is neither compliant nor opposed; nevertheless, they diligently cultivate and study prajnaparamita in this way and never regress until attaining unsurpassed, perfect enlightenment. Why is this so?

Blessed One! When great bodhisattvas cultivate prajnaparamita, it is like cultivating space: there is nothing whatsoever there.

Blessed One! Just as within space there is no form to be known, and no feeling, perception, formations, or consciousness to be known; there is no eye ayatana to be known, and no ear, nose, tongue, body, or mind ayatana to be known; there is no form ayatana to be known, and no sound, odor, taste, tangible object, or mental-object ayatana to be known; there is no eye dhatu to be known, and no ear, nose, tongue, body, or mind dhatu to be known; there is no form dhatu to be known, and no sound, odor, taste, tangible-object, or mental-object dhatu to be known; there is no eye-consciousness dhatu to be known, and no ear-, nose-, tongue-, body-, or mind-consciousness dhatu to be known.

There is no paramita of generosity to be known, and no paramita of moral discipline, patience, diligence, meditative concentration, or prajnaparamita to be known. There is no internal emptiness to be known, and no external emptiness through the emptiness of the absence of inherent nature to be known. There are no four foundations of mindfulness to be known, and no four right efforts through the Noble Eightfold Path to be known.

Thus, up to there being no ten powers of the Tathagata to be known, and no fearlessnesses through the eighteen special qualities of a Buddha to be known. There is no knowledge of all things to be known, and no knowledge of the aspects of the path or knowledge of all aspects to be known. There is no fruit of stream-enterer to be known, and no fruit of once-returner, non-returner, arhatship, or a pratyekabuddha’s enlightenment to be known.

There are no practices of great bodhisattvas to be known. There is no unsurpassed, perfect enlightenment of the Buddhas to be known. The cultivation of prajnaparamita is likewise so.

That is to say, within this profound Dharma of prajnaparamita there is no form to be attained, and no feeling, perception, formations, or consciousness to be attained. Thus, up to there being no practices of great bodhisattvas to be attained and no unsurpassed, perfect enlightenment of the Buddhas to be attained.

Although within this there are no dharmas to be attained, great bodhisattvas nevertheless diligently and energetically cultivate and study prajnaparamita, never regressing until attaining unsurpassed, perfect enlightenment. Therefore, I say that it is extremely difficult for great bodhisattvas to cultivate prajnaparamita.

Fascicle 436

End