大般若波羅蜜多經

XLIII. CHAPTER ON THE NORTHEASTERN DIRECTION

01

At that time, Śakra, Lord of the Devas, thought: Any good man or good woman who merely hears even once the name of this profound Dharma gateway, the scripture of the prajnaparamita, should be known to have drawn near to and made offerings before innumerable past Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, to have made great vows, planted roots of virtue in their presence, and received the protection of many spiritual friends.

How much more so one who copies, receives, upholds, reads, recites, and reflects upon it correctly; expounds it to others; or, according to their ability, practices it in accordance with the Dharma. It should be known that this person has certainly drawn near to, attended upon, and made offerings to innumerable Buddhas of the past, revering, honoring, respecting, and praising them, and has planted many roots of virtue.

They have previously heard the prajnaparamita, and after hearing it, received, upheld, read, recited, and reflected upon it; expounded it to others; practiced according to its teachings; or skillfully asked and answered questions concerning this scripture. By the power of that merit, they are now able to accomplish this.

Any good man or good woman who has previously made offerings to innumerable Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, has thereby acquired pure merit. On hearing this prajnaparamita, their mind is neither alarmed, troubled, nor afraid. Having heard it, they joyfully believe it and practice according to its words. It should be known that during hundreds of thousands of past kalpas, this person cultivated generosity through prajnaparamita. Therefore, they are now able to accomplish this.

Then Śāriputra said:

“Blessed One! Any good man or good woman who hears the principles taught in this profound scripture of the prajnaparamita without alarm, fear, or doubt, and who, after hearing them, receives, upholds, reads, recites, reflects upon, copies, and explains them, and practices according to its words, should be known to be irreversible from unsurpassed, perfect enlightenment. Why? Because the principles of the profound prajnaparamita are difficult to believe and understand. If in previous lives one had not long cultivated generosity, moral discipline, patience, vigor, meditative concentration, and prajnaparamita, how could one believe and understand it immediately upon hearing it?

“Blessed One! Any good man or good woman who, on hearing the profound prajnaparamita taught, gives rise to a mind of disparagement and slander should be known to have been obscured in previous lives by greed, hatred, and delusion, and to have slandered this profound scripture of the prajnaparamita before. Why?

Because when that foolish person hears the principles of the profound prajnaparamita taught, the force of habitual tendencies causes them neither to believe nor rejoice, and thus their mind is impure. Why? Because in previous lives that foolish person never drew near to the Buddhas, bodhisattvas, and the Sangha, nor did they ever inquire how to practice the perfection of generosity through prajnaparamita; how to abide in inner emptiness through the emptiness of the absence of self-nature; how to cultivate the four foundations of mindfulness through the Noble Eightfold Path; or how to train in the ten powers of a Buddha through the eighteen unique qualities of a Buddha.

Therefore, now, on hearing the profound prajnaparamita taught, they immediately disparage and slander it; they neither believe nor rejoice, and their mind is impure.”

Śakra, Lord of the Devas, said:

“Blessed One! The principles of the prajnaparamita are so exceedingly profound that they are difficult to believe and understand. Any good man or good woman who has not long possessed deep faith in and delight in cultivating the perfection of generosity through prajnaparamita; who has not possessed deep faith in and delight in abiding in inner emptiness through the emptiness of the absence of self-nature; who has not possessed deep faith in and delight in cultivating the four foundations of mindfulness through the Noble Eightfold Path; who has not possessed deep faith in and delight in cultivating the eight liberations, the nine successive meditative absorptions, and the five superknowledges;

and who has not possessed deep faith in and delight in cultivating and training in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the innumerable and boundless other qualities of a Buddha—when such people hear the profound principles of this prajnaparamita, they do not believe or understand them, or they give rise to a mind of slander, considering this nothing extraordinary.

“Blessed One! I now pay homage to the profound prajnaparamita. In paying homage to the profound prajnaparamita, I pay homage to the knowledge of all aspects.”

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

“Kauśika! So it is! So it is! It is exactly as you say: to pay homage to the prajnaparamita is to pay homage to the knowledge of all aspects. Why? Kauśika, it is because the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects possessed by all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones arise from the prajnaparamita.

“Kauśika! Any good man or good woman who wishes to abide in a Tathagata’s knowledge of all aspects must abide in the prajnaparamita. One who wishes to engender a Tathagata’s knowledge of all phenomena, knowledge of the aspects of the paths, and other qualities must train in the prajnaparamita. One who wishes to eradicate completely the entire continuum of afflictions and habitual tendencies must train in the prajnaparamita. One who wishes to realize unsurpassed, perfect enlightenment, turn the wondrous wheel of Dharma, and liberate sentient beings must train in the prajnaparamita.

“Kauśika! Any good man or good woman who wishes to attain the fruits of stream-enterer, once-returner, non-returner, or arhatship, or the enlightenment of a pratyekabuddha, must train in the prajnaparamita.

“Kauśika! Any good man or good woman who wishes to establish completely those sentient beings possessing the Śrāvaka disposition in the Śrāvaka Vehicle must train in the prajnaparamita. One who wishes to establish completely those sentient beings possessing the pratyekabuddha disposition in the Pratyekabuddha Vehicle must train in the prajnaparamita. One who wishes to establish completely those sentient beings possessing the Mahayana disposition in the Unsurpassed Vehicle, causing them swiftly to attain the unsurpassed, perfect enlightenment they seek, must train in the prajnaparamita.

“Kauśika! Any good man or good woman who wishes to attain the most excellent merit within the three realms must train in the prajnaparamita. One who wishes to subdue all the forces of darkness must train in the prajnaparamita. One who wishes to protect completely the assemblies of bhikshus must train in the prajnaparamita.”

Śakra, Lord of the Devas, said:

“Blessed One! When practicing the prajnaparamita, how do great bodhisattvas abide in form; how do they abide in feeling, perception, volitional formations, and consciousness; how do they abide in the eye through the mind; how do they abide in forms through mental objects; how do they abide in eye-consciousness through mind-consciousness; how do they abide in prajnaparamita through the perfection of generosity; how do they abide in inner emptiness through the emptiness of the absence of self-nature; how do they abide in the four foundations of mindfulness through the Noble Eightfold Path; and how do they abide in the ten powers of a Buddha through the eighteen unique qualities of a Buddha?

“Blessed One! When practicing the prajnaparamita, how do great bodhisattvas cultivate form; how do they cultivate feeling, perception, volitional formations, and consciousness; and how do they cultivate the ten powers of a Buddha through the eighteen unique qualities of a Buddha?”

The Buddha said to Śakra, Lord of the Devas:

“Kauśika! Excellent! Excellent! Through the Buddha’s spiritual power, you are now able to ask the Tathagata about such a profound principle. Listen well! Listen well! I shall distinguish and explain it for you.

“Kauśika! When practicing the prajnaparamita, great bodhisattvas do not abide in or cultivate form; this is abiding in and cultivating form. They do not abide in or cultivate feeling, perception, volitional formations, or consciousness; this is abiding in and cultivating feeling, perception, volitional formations, and consciousness.”

Not abiding in or cultivating the eye through the mind is precisely abiding in and cultivating the eye through the mind. Not abiding in or cultivating forms through dharmas is precisely abiding in and cultivating forms through dharmas. Not abiding in or cultivating eye-consciousness through mind-consciousness is precisely abiding in and cultivating eye-consciousness through mind-consciousness.

Not abiding in or cultivating prajnaparamita through the perfection of giving is precisely abiding in and cultivating prajnaparamita through the perfection of giving. Not abiding in or cultivating inner emptiness through the emptiness of the self-nature of nonexistence is precisely abiding in and cultivating inner emptiness through the emptiness of the self-nature of nonexistence. Not abiding in or cultivating the four foundations of mindfulness through the Noble Eightfold Path is precisely abiding in and cultivating the four foundations of mindfulness through the Noble Eightfold Path.

Not abiding in or cultivating the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha is precisely abiding in and cultivating the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha. Why is this so?

Kausika, when great bodhisattvas practice prajnaparamita, they can neither abide in nor cultivate form; they can neither abide in nor cultivate feeling, perception, formations, or consciousness; they can neither abide in nor cultivate the Buddha’s ten powers, and so on through the eighteen distinctive qualities of a Buddha.

Furthermore, Kausika, when great bodhisattvas practice prajnaparamita, they neither abide nor do not abide in form, and they neither cultivate nor fail to cultivate form; this is abiding in and cultivating form. They neither abide nor do not abide in feeling, perception, formations, or consciousness, and they neither cultivate nor fail to cultivate feeling, perception, formations, or consciousness; this is abiding in and cultivating feeling, perception, formations, and consciousness.

They neither abide nor do not abide in the eye through the mind, and they neither cultivate nor fail to cultivate the eye through the mind; this is abiding in and cultivating the eye through the mind. They neither abide nor do not abide in forms through dharmas, and they neither cultivate nor fail to cultivate forms through dharmas; this is abiding in and cultivating forms through dharmas. They neither abide nor do not abide in eye-consciousness through mind-consciousness, and they neither cultivate nor fail to cultivate eye-consciousness through mind-consciousness; this is abiding in and cultivating eye-consciousness through mind-consciousness.

They neither abide nor do not abide in prajnaparamita through the perfection of giving, and they neither cultivate nor fail to cultivate prajnaparamita through the perfection of giving; this is abiding in and cultivating prajnaparamita through the perfection of giving. They neither abide nor do not abide in inner emptiness through the emptiness of the self-nature of nonexistence, and they neither cultivate nor fail to cultivate inner emptiness through the emptiness of the self-nature of nonexistence; this is abiding in and cultivating inner emptiness through the emptiness of the self-nature of nonexistence.

They neither abide nor do not abide in the four foundations of mindfulness through the Noble Eightfold Path, and they neither cultivate nor fail to cultivate the four foundations of mindfulness through the Noble Eightfold Path; this is abiding in and cultivating the four foundations of mindfulness through the Noble Eightfold Path. They neither abide nor do not abide in the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, and they neither cultivate nor fail to cultivate the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha; this is abiding in and cultivating the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha.

Why is this so?

Kausika, when great bodhisattvas practice prajnaparamita, they contemplate past form as unapprehensible, future form as unapprehensible, and present form as unapprehensible. They contemplate past feeling, perception, formations, and consciousness as unapprehensible, future feeling, perception, formations, and consciousness as unapprehensible, and present feeling, perception, formations, and consciousness as unapprehensible. They contemplate the Buddha’s ten powers of the past as unapprehensible, those of the future as unapprehensible, and those of the present as unapprehensible. And they contemplate the eighteen distinctive qualities of a Buddha of the past as unapprehensible, those of the future as unapprehensible, and those of the present as unapprehensible.

Sariputra said:

– Blessed One, such prajnaparamita is truly profound.

The Buddha said:

– So it is, Sariputra! Because the suchness of form is profound, prajnaparamita is profound; because the suchness of feeling, perception, formations, and consciousness is profound, prajnaparamita is profound. In this way, because the suchness of the eighteen distinctive qualities of a Buddha is profound, prajnaparamita is profound.

Sariputra again said:

– Blessed One, such prajnaparamita is truly immeasurable.

The Buddha said:

– So it is, Sariputra! Because the suchness of form is immeasurable, prajnaparamita is immeasurable; because the suchness of feeling, perception, formations, and consciousness is immeasurable, prajnaparamita is immeasurable. And because the suchness of the eighteen distinctive qualities of a Buddha is immeasurable, prajnaparamita is immeasurable.

Sariputra said:

– Blessed One, such prajnaparamita is truly limitless.

The Buddha said:

– So it is, Sariputra! Because the suchness of form is limitless, prajnaparamita is also limitless; because the suchness of feeling, perception, formations, and consciousness is limitless, prajnaparamita is also limitless. And because the suchness of the eighteen distinctive qualities of a Buddha is limitless, prajnaparamita is also limitless.

Sariputra, when a great bodhisattva practices prajnaparamita, not coursing in the profound nature of form is the practice of prajnaparamita; not coursing in the profound nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita.

Not coursing in the profound nature of the eye is the practice of prajnaparamita, and so on through not coursing in the profound nature of the mind, which is the practice of prajnaparamita. Not coursing in the profound nature of forms is the practice of prajnaparamita, and so on through not coursing in the profound nature of dharmas, which is the practice of prajnaparamita. Not coursing in the profound nature of eye-consciousness is the practice of prajnaparamita, and so on through not coursing in the profound nature of mind-consciousness, which is the practice of prajnaparamita.

Not coursing in the profound nature of prajnaparamita is the practice of prajnaparamita, and so on through not coursing in the profound nature of the perfection of giving, which is the practice of prajnaparamita. Not coursing in the profound nature of inner emptiness is the practice of prajnaparamita, and so on through not coursing in the profound nature of the emptiness of the self-nature of nonexistence, which is the practice of prajnaparamita.

Not coursing in the profound nature of the four foundations of mindfulness is the practice of prajnaparamita, and so on through not coursing in the profound nature of the Noble Eightfold Path, which is the practice of prajnaparamita. Not coursing in the profound nature of the Buddha’s ten powers is the practice of prajnaparamita, and so on through not coursing in the profound nature of the eighteen distinctive qualities of a Buddha, which is the practice of prajnaparamita. Why is this so?

Sariputra, the profound nature of form is not form; the profound nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness; and the profound nature of the eighteen distinctive qualities of a Buddha is not the eighteen distinctive qualities of a Buddha.

Furthermore, Sariputra, when a great bodhisattva practices prajnaparamita, not coursing in the immeasurable nature of form is the practice of prajnaparamita; not coursing in the immeasurable nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita.

Not coursing in the immeasurable nature of the eye is the practice of prajnaparamita, and so on through not coursing in the immeasurable nature of the mind, which is the practice of prajnaparamita. Not coursing in the immeasurable nature of forms is the practice of prajnaparamita, and so on through not coursing in the immeasurable nature of dharmas, which is the practice of prajnaparamita. Not coursing in the immeasurable nature of eye-consciousness is the practice of prajnaparamita, and so on through not cultivating the immeasurable nature of mind-consciousness, which is the practice of prajnaparamita.

Not practicing the hard-to-fathom nature of prajnaparamita is the practice of prajnaparamita; and so on, up to not practicing the hard-to-fathom nature of the perfection of generosity is the practice of prajnaparamita. Not practicing the hard-to-fathom nature of internal emptiness is the practice of prajnaparamita; and so on, up to not practicing the hard-to-fathom nature of the emptiness of the self-nature of nonexistence is the practice of prajnaparamita.

Not practicing the hard-to-fathom nature of the four foundations of mindfulness is the practice of prajnaparamita; and so on, up to not practicing the hard-to-fathom nature of the Noble Eightfold Path is the practice of prajnaparamita. Not practicing the hard-to-fathom nature of the Buddha’s ten powers is the practice of prajnaparamita; and so on, up to not practicing the hard-to-fathom nature of the eighteen distinctive qualities of a Buddha is the practice of prajnaparamita. Why is this?

Shariputra! Because the hard-to-fathom nature of form is precisely not form; the hard-to-fathom nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, or consciousness; and so on, up to the hard-to-fathom nature of the eighteen distinctive qualities of a Buddha is precisely not the eighteen distinctive qualities of a Buddha.

Furthermore, Shariputra! When practicing prajnaparamita, a great bodhisattva does not practice the immeasurable nature of form, and this is the practice of prajnaparamita; does not practice the immeasurable nature of feeling, perception, formations, and consciousness, and this is the practice of prajnaparamita.

Not practicing the immeasurable nature of the eye is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of the mind is the practice of prajnaparamita. Not practicing the immeasurable nature of visible form is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of dharmas is the practice of prajnaparamita. Not practicing the immeasurable nature of eye-consciousness is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of mind-consciousness is the practice of prajnaparamita.

Not practicing the immeasurable nature of prajnaparamita is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of the perfection of generosity is the practice of prajnaparamita. Not practicing the immeasurable nature of internal emptiness is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of the emptiness of the self-nature of nonexistence is the practice of prajnaparamita.

Not practicing the immeasurable nature of the four foundations of mindfulness is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of the Noble Eightfold Path is the practice of prajnaparamita. Not practicing the immeasurable nature of the Buddha’s ten powers is the practice of prajnaparamita; and so on, up to not practicing the immeasurable nature of the eighteen distinctive qualities of a Buddha is the practice of prajnaparamita. Why is this?

Shariputra! Because the immeasurable nature of form is precisely not form; the immeasurable nature of feeling, perception, formations, and consciousness is precisely not feeling, perception, formations, or consciousness; and so on, up to the immeasurable nature of the eighteen distinctive qualities of a Buddha is precisely not the eighteen distinctive qualities of a Buddha.

Shariputra said:

– Blessed One! Such prajnaparamita is truly profound, unfathomable, and immeasurable; it is difficult to believe and understand and should not be taught to bodhisattvas newly training in the Mahayana. For fear that, upon hearing profound prajnaparamita, their minds might become alarmed and tremble with fear, and they might hesitate and be unable to believe or understand it, it should be taught only to non-retrogressing bodhisattvas. Upon hearing such profound prajnaparamita, their minds are not alarmed, do not tremble with fear, and do not hesitate. Having heard it, they believe and understand it, receive and uphold it, read and recite it, contemplate it in accordance with reason, and explain it to others.

At that time, the god Shakra asked Shariputra:

– Venerable sir! What fault would there be in teaching prajnaparamita to bodhisattvas newly training in the Mahayana?

Shariputra replied:

– Kaushika! If prajnaparamita were taught to bodhisattvas newly training in the Mahayana, it would cause them to become alarmed, tremble with fear, hesitate, and be unable to believe or understand it; they might even give rise to slander. As that deed increases in strength, they would create karma leading to rebirth in evil destinies, sink into the three evil paths, remain long in samsara, and find it difficult to attain unsurpassed, complete enlightenment. Therefore, the wise should not teach such prajnaparamita to bodhisattvas newly training in the Mahayana.

The god Shakra again asked the Venerable Shariputra:

– Venerable sir! Are there bodhisattvas who have not yet received a prediction of unsurpassed great enlightenment, yet upon hearing such profound prajnaparamita being taught, are not alarmed, do not tremble with fear, and do not hesitate?

Shariputra replied:

– There are, Kaushika! Before long, these great bodhisattvas will receive a prediction of great enlightenment. If bodhisattvas hear such profound prajnaparamita being taught and their minds are not alarmed, do not tremble with fear, and do not hesitate, you should know that these great bodhisattvas have already received a prediction of unsurpassed great enlightenment. If they have not yet received such a prediction, then after encountering one more Buddha or two more Buddhas, they will certainly receive a prediction of great enlightenment. Were this not so, upon hearing such profound prajnaparamita being taught, they would certainly become alarmed, tremble with fear, and hesitate.

The Buddha told Shariputra:

– So it is! So it is! Shariputra! It is just as you have said. Bodhisattvas who have long trained in the Mahayana, long made great vows, long cultivated the six perfections and immeasurable, boundless other Buddha-dharmas, long made offerings to, revered, honored, and praised immeasurable, boundless Tathagatas, Arhats, Perfectly Enlightened Ones, and long performed immeasurable, boundless deeds together with spiritual friends—because of this, when they hear such profound prajnaparamita being taught, their minds are not alarmed, do not tremble with fear, and do not hesitate. Having heard it, they believe and understand it, receive and uphold it, read and recite it, contemplate it in accordance with reason, explain it to others, frequently copy it, and practice in accordance with its teachings.

Shariputra said:

– Blessed One! I now wish to offer a few analogies concerning the great bodhisattvas. I beseech you in your compassion to permit me.

The Buddha said:

– Shariputra! Whatever you wish to say, you may freely say.

Shariputra said:

– Blessed One! Suppose good men or good women abiding in the bodhisattva vehicle practice in dreams the perfections of prajna, meditative concentration, diligence, patience, ethical discipline, and generosity; abide in internal emptiness and so on, up to the emptiness of the self-nature of nonexistence; cultivate the four foundations of mindfulness and so on, up to the Noble Eightfold Path; cultivate the Buddha’s ten powers and so on, up to the eighteen distinctive qualities of a Buddha; and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. They will reach the foot of the Bodhi tree and sit upon the sublime seat of enlightenment. It should be known that these good men and good women draw ever nearer to unsurpassed, complete enlightenment. How much more, then, will great bodhisattvas who, for the sake of seeking unsurpassed, complete enlightenment, while awake practice the perfections of prajna, meditative concentration, diligence, patience, ethical discipline, and generosity; abide in internal emptiness and so on, up to the emptiness of the self-nature of nonexistence; cultivate the four foundations of mindfulness and so on, up to the Noble Eightfold Path; cultivate the Buddha’s ten powers and so on, up to the eighteen distinctive qualities of a Buddha; and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects—how could they not swiftly attain the unsurpassed, complete enlightenment they seek?

Blessed One! It should be known that before long these great bodhisattvas will reach the foot of the Bodhi tree; before long they will sit upon the sublime seat of enlightenment, attain unsurpassed, complete enlightenment, turn the wondrous wheel of Dharma, and bring benefit and happiness to all beings.

Blessed One! If good men or good women are able to hear such profound prajnaparamita, receive and uphold it, read and recite it, diligently study and practice it, and contemplate it in accordance with reason, it should be known that they have long trained in the Mahayana, their roots of virtue have matured, they have made offerings to the Buddhas, drawn near to many spiritual friends, and planted many roots of merit; only then are they able to accomplish this.

Blessed One! Those good men and good women who hear such profound prajnaparamita, faithfully understand, accept and uphold, read and recite, cultivate, reflect upon it in accordance with principle, and expound it to others have already received the prediction of great bodhi, or are close to receiving the prediction of great bodhi.

Blessed One! These good men and good women abide in the stage of a non-retrogressing great bodhisattva and will swiftly attain unsurpassed, complete and perfect enlightenment. Therefore, upon hearing profound prajnaparamita, they faithfully understand, accept and uphold, read and recite, reflect upon it in accordance with principle, practice according to its teachings, and expound it to others.

Blessed One! Suppose a person were traveling through a wilderness, traversing a perilous road for one hundred yojanas, or two, three, four, or five hundred yojanas, and then saw ahead the signs of cities, towns, and a capital: cowherds, fields, gardens, groves, and so forth. Upon seeing these signs, that person would think, “The cities, towns, and capital are not far from here.” Having thought this, the person would become at ease in body and mind and would no longer fear savage beasts, bandits, hunger, or thirst.

Blessed One! The great bodhisattvas are likewise. If they hear this profound prajnaparamita, they immediately faithfully understand, accept and uphold, read and recite, and reflect upon it in accordance with principle. It should be known that these great bodhisattvas will before long receive the prediction, or have already received the prediction, and will swiftly realize unsurpassed, complete and perfect enlightenment. They no longer fear falling to the stages of the shravakas or pratyekabuddhas. Why is this? Blessed One! It is because these great bodhisattvas have seen, heard, honored, and reverently made offerings to profound prajnaparamita, the preliminary sign of unsurpassed, complete and perfect enlightenment.

The Buddha said to Shariputra:

“Exactly so! Exactly so! It is just as you have said. Through the Buddha’s power, you have spoken thus; now continue.”

Shariputra again said:

“Blessed One! Suppose a person wished to see the great ocean and advanced step by step for a long time. Upon no longer seeing mountains or forests, that person would think, ‘Now that I see this landscape, I know that the ocean is not far away.’ Why is this? Because the land near the seashore must gradually become lower, and there are certainly no mountains or forests. At that time, although the person had not yet seen the ocean, upon seeing these nearby signs, the person would become elated and joyful, certain of soon seeing the great ocean.

“Blessed One! The great bodhisattvas are likewise. When they hear this profound prajnaparamita, they immediately faithfully understand, accept and uphold, read and recite, and reflect upon it in accordance with principle. Although at present these great bodhisattvas have not yet received from a Buddha the prediction, ‘In a future life, after passing through such a number of kalpas—whether one hundred kalpas, one thousand kalpas, one hundred thousand kalpas, or innumerable kalpas—you will attain unsurpassed bodhi,’ they nevertheless know for themselves that they will receive the prediction before long. Why is this?

“Blessed One! It is because these great bodhisattvas have seen, heard, honored, reverently made offerings to, accepted and upheld, read and recited, and reflected upon profound prajnaparamita in accordance with principle, the preliminary sign of unsurpassed, complete and perfect enlightenment.

“Blessed One! Suppose that in springtime all the flowering and fruit-bearing trees shed their old leaves and fresh new shoots emerge and flourish. Seeing this, people would say, ‘Before long, new flowers, fruits, and leaves will appear.’ Why is this? Because these trees are now displaying the preliminary signs of new flowers, fruits, and leaves. When the men and women, adults and children, of Jambudvipa see the appearance of these trees, they all become elated and joyful, saying, ‘Before long, we shall see luxuriant flowers and fruits.’

“Blessed One! The great bodhisattvas are likewise. If they hear this profound prajnaparamita, faithfully understand, accept and uphold, read and recite, reflect upon it in accordance with principle, and honor it and reverently make offerings to it, it should be known that the roots of goodness they cultivated in past lives have matured, that they have made offerings to many Buddhas and drawn near to many good spiritual friends, and that before long they will receive the prediction of unsurpassed, complete and perfect great enlightenment.

“Blessed One! These great bodhisattvas should reflect, ‘In the past, I must have possessed the power of exceptionally excellent roots of goodness conducive to unsurpassed, complete and perfect enlightenment. Therefore, I am now able to see, hear, honor, and reverently make offerings to profound prajnaparamita, accept and uphold, read and recite it, give rise to faithful understanding, reflect upon it in accordance with principle, and cultivate it to the best of my ability.’

“Blessed One! In this assembly now there are devas who witnessed Buddhas of the past teaching the Dharma. They all become joyful and say, ‘In the past, when bodhisattvas heard profound prajnaparamita taught in this way, they immediately received the prediction. Now that these bodhisattvas have heard this profound prajnaparamita taught, they too will certainly receive the prediction of bodhi before long.’

“Blessed One! Suppose a woman had been pregnant for a long time. Her body would grow heavier day by day, she would be uneasy whether walking or standing, her eating, drinking, sleeping, and resting would all diminish, she would not wish to speak much, and she would become weary of her usual activities. Because she endured such hardship, she would leave many tasks unfinished. Seeing her condition, her mother would know that she would give birth before long.

“Blessed One! The great bodhisattvas are likewise. In the past they planted roots of goodness, made offerings to many Buddhas, and drew near to many good spiritual friends. Because their roots of goodness have matured, they are now able to hear this profound prajnaparamita and immediately give rise to faithful understanding, accept and uphold, read and recite, reflect upon it in accordance with principle, and cultivate it to the best of their ability.

“Blessed One! From this it should be known that these great bodhisattvas will before long receive the prediction of unsurpassed, complete and perfect great enlightenment.”

The Buddha then praised Shariputra:

“Excellent! Excellent! You have skillfully given analogies for bodhisattvas who, upon hearing such profound prajnaparamita, immediately give rise to faithful understanding, accept and uphold, read and recite, and reflect upon it in accordance with principle. It should be known that it is entirely through the awesome spiritual power of the Buddha that such eloquence has arisen in you.”

The Venerable Subhuti said:

“Blessed One! How extraordinary! The Tathagata, the Arhat, the Completely and Perfectly Enlightened One, skillfully protects the great bodhisattvas and skillfully entrusts the great bodhisattvas with their mission.”

The Buddha said:

“Exactly so! Exactly so! It is just as you have said. Why is this? Subhuti! The great bodhisattvas seek to attain unsurpassed, complete and perfect enlightenment in order to bring benefit and happiness to many sentient beings and, out of compassion, to benefit devas and humans. These great bodhisattvas diligently train because they wish to benefit immeasurable hundreds of thousands of kinds of sentient beings and to protect immeasurable hundreds of thousands of bodhisattvas. They should protect them by means of the four methods of gathering beings. What are the four? The first is generosity; the second, loving speech; the third, beneficial conduct; and the fourth, cooperation.”

This great bodhisattva himself lives in accordance with the ten wholesome courses of action and also teaches others to diligently train in the ten wholesome courses of action. He himself enters the first dhyana up to the sphere of neither perception nor non-perception and also teaches others to enter the first dhyana up to the sphere of neither perception nor non-perception. He himself practices generosity and also teaches others to practice generosity.

He himself practices pure ethical discipline and also teaches others to practice pure ethical discipline. He himself practices patient acceptance and also teaches others to practice patient acceptance. He himself practices diligence and also teaches others to practice diligence.

He himself practices meditative concentration and also teaches others to practice meditative concentration. He himself practices prajna and also teaches others to practice prajna. Relying upon the skillful means of prajnaparamita, although this great bodhisattva teaches sentient beings to realize the fruit of stream-entry, he himself does not realize it.

Although he teaches sentient beings to realize the fruit of once-returning, he himself does not realize it. Although he teaches sentient beings to realize the fruit of non-returning, he himself does not realize it. Although he teaches sentient beings to realize the fruit of arhatship, he himself does not realize it.

Although he teaches sentient beings to realize the enlightenment of a pratyekabuddha, he himself does not realize it. This great bodhisattva himself cultivates the paramita of generosity up to the prajnaparamita and also exhorts immeasurable hundreds of thousands of bodhisattvas to cultivate the paramita of generosity up to the prajnaparamita. He himself abides in the stage of an irreversible bodhisattva and also exhorts immeasurable hundreds of thousands of bodhisattvas to abide in the stage of an irreversible bodhisattva.

He himself diligently adorns and purifies a Buddha-land and also exhorts immeasurable hundreds of thousands of bodhisattvas to diligently adorn and purify Buddha-lands. He himself diligently brings sentient beings to maturity and also exhorts immeasurable hundreds of thousands of bodhisattvas to diligently bring sentient beings to maturity. He himself diligently develops the bodhisattva’s superknowledges and also exhorts immeasurable hundreds of thousands of bodhisattvas to diligently develop the bodhisattva’s superknowledges.

He himself diligently adorns and purifies the dharani gateways and also exhorts immeasurable hundreds of thousands of bodhisattvas to diligently adorn and purify the dharani gateways. He himself diligently adorns and purifies the samadhi gateways and also exhorts immeasurable hundreds of thousands of bodhisattvas to diligently adorn and purify the samadhi gateways. He himself realizes perfect eloquence and also exhorts immeasurable hundreds of thousands of bodhisattvas to realize perfect eloquence.

He himself assumes a perfect physical body and also exhorts immeasurable hundreds of thousands of bodhisattvas to assume a perfect physical body. He himself assumes the perfect marks and excellent characteristics and also exhorts immeasurable hundreds of thousands of bodhisattvas to assume the perfect marks and excellent characteristics. He himself assumes the perfect state of a spiritual youth and also exhorts immeasurable hundreds of thousands of bodhisattvas to assume the perfect state of a spiritual youth.

This great bodhisattva himself cultivates the four foundations of mindfulness up to the Noble Eightfold Path and also exhorts them to cultivate the four foundations of mindfulness up to the Noble Eightfold Path. He himself abides in the emptiness of the internal up to the emptiness of the self-nature of nonexistence and also exhorts them to abide in the emptiness of the internal up to the emptiness of the self-nature of nonexistence.

He himself cultivates the ten powers of a Buddha up to the eighteen unique qualities of a Buddha and also exhorts them to cultivate the ten powers of a Buddha up to the eighteen unique qualities of a Buddha. He himself cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and also exhorts them to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

He himself eliminates the entire continuum of habitual tendencies associated with the afflictions and also exhorts them to eliminate the entire continuum of habitual tendencies associated with the afflictions. He himself realizes unsurpassed, complete, perfect enlightenment and turns the wheel of the sublime Dharma for the benefit and happiness of all, and he also exhorts them to realize their aspiration for unsurpassed, complete, perfect enlightenment in order to perform this work.

The Venerable Subhuti again addressed the Buddha:

“Marvelous, O Blessed One! Most rare, O Sugata! This great bodhisattva has accomplished such great merit and, wishing to benefit all sentient beings, practices such profound prajnaparamita in order to realize unsurpassed, complete, perfect enlightenment and turn the wheel of the sublime Dharma for the benefit and happiness of all. Blessed One, how should a great bodhisattva practice prajnaparamita so that it may swiftly be perfected?”

The Buddha replied:

“Subhuti, when a great bodhisattva practices prajnaparamita, he does not perceive form as increasing or decreasing; he does not perceive feeling, perception, formations, or consciousness as increasing or decreasing. He does not perceive the eye ayatana as increasing or decreasing; he does not perceive the ear, nose, tongue, body, or mind ayatana as increasing or decreasing. He does not perceive the form ayatana as increasing or decreasing; he does not perceive the sound, odor, taste, tangible object, or dharma ayatana as increasing or decreasing.

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

He does not perceive eye-contact as increasing or decreasing; he does not perceive ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as increasing or decreasing. He does not perceive the feelings arising with eye-contact as their condition as increasing or decreasing; he does not perceive the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as their condition as increasing or decreasing.

He does not perceive the paramita of generosity as increasing or decreasing; he does not perceive the paramita of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajna as increasing or decreasing. He does not perceive the emptiness of the internal (the emptiness of internal phenomena) as increasing or decreasing;

he does not perceive the emptiness of the external (the emptiness of external phenomena), the emptiness of the internal and external (the emptiness of internal and external phenomena), the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of the dispersed and undispersed, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as increasing or decreasing.

He does not perceive the four foundations of mindfulness as increasing or decreasing; he does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as increasing or decreasing. Up to and including, he does not perceive the ten powers of a Buddha as increasing or decreasing; he does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as increasing or decreasing.

Up to and including, he does not perceive the ten powers of a Buddha as increasing or decreasing; he does not perceive the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as increasing or decreasing. He does not perceive any dharani gateway as increasing or decreasing; he does not perceive any samadhi gateway as increasing or decreasing.

He does not perceive the knowledge of all things as increasing or decreasing; he does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects as increasing or decreasing. Therefore, this great bodhisattva, by practicing prajnaparamita, swiftly brings it to perfection.”

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, he sees neither dharma nor non-dharma; sees neither the past, nor the future, nor the present; sees neither the wholesome nor the unwholesome; sees neither the determinate nor the indeterminate; sees neither the conditioned nor the unconditioned. He sees neither the Desire Realm, nor the Form Realm, nor the Formless Realm; sees neither the perfection of generosity, through to the perfection of wisdom.

He sees neither inner emptiness, through to the emptiness of the absence of self-nature. He sees neither the four foundations of mindfulness, through to the Noble Eightfold Path. Thus, through to the ten powers of a Buddha, he sees none of them; through to the eighteen special qualities of a Buddha, he sees none of them.

He sees none of the dharani gateways and none of the samadhi gateways. He sees neither the knowledge of all things, the knowledge of the aspects of the paths, nor the knowledge of all aspects. Therefore, this great bodhisattva, in practicing prajnaparamita, swiftly brings it to perfection.

Why is this so?

Subhuti! It is because all dharmas are devoid of intrinsic nature and characteristics, devoid of activity, incapable of transformation, falsely fabricated and insubstantial, without autonomy, without cognition, and free from a self, a sentient being, a living being, one who is born, and, in full detail, through to one who knows and sees.

The Venerable Subhuti said:

– Blessed One! What you have spoken is truly inconceivable.

The Buddha said:

– So it is! So it is! Subhuti! As you have said, what the Tathagata has spoken is inconceivable.

Subhuti! Because form is inconceivable, what the Tathagata has spoken is inconceivable; because feeling, perception, formations, and consciousness are inconceivable, what the Tathagata has spoken is inconceivable. Because the eye ayatana is inconceivable, what the Tathagata has spoken is inconceivable; because the ear, nose, tongue, body, and mind ayatanas are inconceivable, what the Tathagata has spoken is inconceivable.

Because the form ayatana is inconceivable, what the Tathagata has spoken is inconceivable; because the sound, odor, taste, tangible object, and dharma ayatanas are inconceivable, what the Tathagata has spoken is inconceivable. Because the eye dhatu is inconceivable, what the Tathagata has spoken is inconceivable; because the ear, nose, tongue, body, and mind dhatus are inconceivable, what the Tathagata has spoken is inconceivable.

Because the form dhatu is inconceivable, what the Tathagata has spoken is inconceivable; because the sound, odor, taste, tangible object, and dharma dhatus are inconceivable, what the Tathagata has spoken is inconceivable. Because the eye-consciousness dhatu is inconceivable, what the Tathagata has spoken is inconceivable; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are inconceivable, what the Tathagata has spoken is inconceivable.

Because eye-contact is inconceivable, what the Tathagata has spoken is inconceivable; because ear-, nose-, tongue-, body-, and mind-contact are inconceivable, what the Tathagata has spoken is inconceivable. Because the feelings arising with eye-contact as condition are inconceivable, what the Tathagata has spoken is inconceivable; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are inconceivable, what the Tathagata has spoken is inconceivable.

Because the perfection of generosity is inconceivable, what the Tathagata has spoken is inconceivable; through to because the perfection of wisdom is inconceivable, what the Tathagata has spoken is inconceivable. Because inner emptiness is inconceivable, what the Tathagata has spoken is inconceivable; through to because the emptiness of the absence of self-nature is inconceivable, what the Tathagata has spoken is inconceivable.

Because the four foundations of mindfulness are inconceivable, what the Tathagata has spoken is inconceivable; through to because the Noble Eightfold Path is inconceivable, what the Tathagata has spoken is inconceivable. Thus, through to because the ten powers of a Buddha are inconceivable, what the Tathagata has spoken is inconceivable; through to because the eighteen special qualities of a Buddha are inconceivable, what the Tathagata has spoken is inconceivable.

Because all the dharani gateways are inconceivable, what the Tathagata has spoken is inconceivable; because all the samadhi gateways are inconceivable, what the Tathagata has spoken is inconceivable. Because the knowledge of all things is inconceivable, what the Tathagata has spoken is inconceivable; because the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable, what the Tathagata has spoken is inconceivable.

Subhuti! When a great bodhisattva practicing prajnaparamita knows in accordance with reality that form is inconceivable; that feeling, perception, formations, and consciousness are inconceivable; and so forth, through to the knowledge of all things being inconceivable, and the knowledge of the aspects of the paths and the knowledge of all aspects being inconceivable, then this great bodhisattva, in practicing prajnaparamita, swiftly brings it to perfection.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, he does not give rise, with regard to form, to any notion of either the conceivable or the inconceivable; with regard to feeling, perception, formations, and consciousness, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to the eye ayatana, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the ear, nose, tongue, body, and mind ayatanas, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to the form ayatana, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to the eye dhatu, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the ear, nose, tongue, body, and mind dhatus, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to the form dhatu, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to eye-consciousness, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the ear, nose, tongue, body, and mind dhatus, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to eye-contact, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to ear-, nose-, tongue-, body-, and mind-contact, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to feelings arising in dependence upon eye-contact, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to the perfection of giving, he does not give rise to any notion of either the conceivable or the inconceivable; and so forth, up to prajnaparamita, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to internal emptiness, he does not give rise to any notion of either the conceivable or the inconceivable; and so forth, up to the emptiness of the essential nature of nonexistence, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to the four foundations of mindfulness, he does not give rise to any notion of either the conceivable or the inconceivable; and so forth, up to the Noble Eightfold Path, he does not give rise to any notion of either the conceivable or the inconceivable. Thus, with regard to the ten powers of a Buddha, he does not give rise to any notion of either the conceivable or the inconceivable; and so forth, up to the eighteen distinctive qualities of a Buddha, he does not give rise to any notion of either the conceivable or the inconceivable.

With regard to all dharani gateways, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to all samadhi gateways, he does not give rise to any notion of either the conceivable or the inconceivable. With regard to the knowledge of all things, he does not give rise to any notion of either the conceivable or the inconceivable; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, he does not give rise to any notion of either the conceivable or the inconceivable.

This great bodhisattva, practicing prajnaparamita in this way, will swiftly attain perfection.

Fascicle 438

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