大般若波羅蜜多經

02

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

“Blessed One! Great bodhisattvas who constantly don such armor of great merit should be revered by all sentient beings.

“Blessed One! If great bodhisattvas, for the sake of sentient beings, don the armor of merit and diligently cultivate vigor, it is as though they don the armor of merit and diligently cultivate vigor for the sake of empty space.

“Blessed One! If great bodhisattvas, wishing to mature and liberate sentient beings, don the armor of merit and diligently cultivate vigor, it is as though they don the armor of merit and diligently cultivate vigor to mature and liberate empty space.

“Blessed One! If great bodhisattvas, for the sake of all dharmas, don the armor of merit and diligently cultivate vigor, it is as though they don the armor of merit and diligently cultivate vigor for the sake of empty space.

“Blessed One! If great bodhisattvas, in order to rescue sentient beings from the suffering of birth and death, don the armor of merit and diligently cultivate vigor, it is as though they don the armor of merit and diligently cultivate vigor to raise empty space to a higher place.

“Blessed One! Great bodhisattvas possess the mighty power of great, courageous vigor. For the sake of sentient beings, who are like empty space, they seek to escape birth and death swiftly and proceed toward unsurpassed, complete, perfect enlightenment.

“Blessed One! Great bodhisattvas possess inconceivable, incomparable spiritual power. Because the ocean-like nature of all dharmas is like empty space, they don the armor of merit and proceed toward unsurpassed, complete, perfect enlightenment.

“Blessed One! Great bodhisattvas are exceedingly mighty. Because the unsurpassed, complete, perfect enlightenment they seek is like empty space, they don the armor of merit and diligently cultivate vigor.

“Blessed One! For the sake of maturing and liberating the various kinds of sentient beings, who are like empty space, and bringing them benefit, well-being, and happiness, great bodhisattvas diligently practice austerities, wishing to realize unsurpassed, complete, perfect enlightenment. This is truly rare. Why is this?

“Blessed One! Suppose that throughout the trichiliocosm there were as many Tathagatas, Arhats, Completely Perfectly Enlightened Ones as the trees of a forest, bamboo stalks, sesame plants, reeds, and sugarcane, and that for a kalpa or more than a kalpa they constantly taught the Dharma and led immeasurable, boundless numbers of sentient beings into ultimate, blissful nirvana. Yet the realm of sentient beings would neither increase nor decrease. Why? Because all kinds of sentient beings are devoid of intrinsic nature and are utterly detached.

“Blessed One! Suppose that in all worlds throughout the ten directions there were as many Tathagatas, Arhats, Completely Perfectly Enlightened Ones as the trees of a forest, bamboo stalks, sesame plants, reeds, and sugarcane, and that for a kalpa or more than a kalpa they constantly taught the Dharma and led immeasurable, boundless numbers of sentient beings into ultimate, blissful nirvana. Yet the realm of sentient beings would neither increase nor decrease. Why? Because all kinds of sentient beings are devoid of intrinsic nature and are utterly detached.

“Blessed One! It is for this reason that I say: For the sake of maturing and liberating the various kinds of sentient beings, who are like empty space, and bringing them benefit, well-being, and happiness, great bodhisattvas diligently practice austerities in order to realize unsurpassed, complete, perfect enlightenment. This is truly rare.”

At that time, a bhiksu in the assembly thought to himself: “I should pay reverence to the profound prajnaparamita. Although within it there is no arising or cessation of any dharma, the skandha of morality, the skandha of meditative concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation can nevertheless be attained. The fruits of stream-enterer, once-returner, non-returner, and arhat, as well as the enlightenment of a pratyekabuddha, can also be attained.

The practices of great bodhisattvas can also be attained. Unsurpassed, complete, perfect enlightenment can also be attained. Assemblies of great bodhisattvas and Tathagatas, Arhats, Completely Perfectly Enlightened Ones can also be attained.

The Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha can also be attained. Buddhas who turn the wondrous wheel of Dharma and bring benefit, well-being, and happiness to sentient beings can also be attained.”

Knowing this thought, the Buddha immediately said:

“Bhiksu! So it is! So it is! It is exactly as you think. The profound prajnaparamita is subtle, wondrous, and difficult to fathom. Although no dharma exists therein, neither is it devoid of dharmas.”

At that time, Sakra, Lord of the Gods, asked Subhuti:

“Venerable One! How should great bodhisattvas who wish to train in prajnaparamita undertake their training?”

Subhuti replied:

“Kausika! Great bodhisattvas who wish to train in prajnaparamita should diligently train as though training in empty space.”

Sakra, Lord of the Gods, addressed the Buddha:

“Blessed One! How should I protect good men and good women who, with attentive minds, listen to prajnaparamita, reflect upon it, accept and retain it, read and recite it, diligently train in it, contemplate it in accordance with reason, copy it, explain it, and cause it to circulate widely?”

Subhuti then asked Sakra:

“Kausika! Do you perceive any dharma that can be protected?”

Sakra, Lord of the Gods, replied:

“No, Venerable One! I do not perceive any dharma that can be protected.”

Subhuti said:

“Kausika! When good men and good women abide in prajnaparamita in accordance with the Buddha’s teaching, this itself is their protection. You should know that because good men and good women who abide in prajnaparamita never depart from it, even if all human and nonhuman beings were to watch for their faults in order to harm them, they would certainly be unable to do so.

“Kausika! If one wishes to protect good men and good women who abide in prajnaparamita, this is no different from a person who arouses the resolve to protect empty space diligently.

“Kausika! If one wishes to protect good men and good women who practice prajnaparamita, one merely adds to one’s toil, laboring in vain without any benefit.

“Kausika! What do you think? Is there anyone who constantly protects illusions, dreams, echoes, reflected images, light, mirages, and magically conjured cities of gandharvas?”

Sakra, Lord of the Gods, replied:

“No, Venerable One!”

Subhuti said:

“Kausika! Wishing to protect good men and good women who practice prajnaparamita is likewise so; one merely adds to one’s toil, laboring in vain without any benefit.

“Kausika! What do you think? Is there anyone who constantly protects all Tathagatas, Arhats, Completely Perfectly Enlightened Ones and the magical creations of the Buddhas?”

Sakra, Lord of the Gods, replied:

“No, Venerable One!”

Subhuti said:

“Kausika! Wishing to protect good men and good women who practice prajnaparamita is likewise so; one merely adds to one’s toil, laboring in vain without any benefit.

“Kausika! What do you think? Is there anyone who constantly protects the dharma-dhatu, the nature of dharmas, suchness, the ultimate reality, the inconceivable realm, or the realm of empty space?”

Sakra, Lord of the Gods, replied:

“No, Venerable One!”

Subhuti said:

“Kausika! Wishing to protect good men and good women who practice prajnaparamita is likewise so; one merely adds to one’s toil, laboring in vain without any benefit.”

Sakra, Lord of the Gods, asked Subhuti:

“Venerable One! When great bodhisattvas practice prajnaparamita, although they know all dharmas to be like illusions, dreams, echoes, reflected images, light, mirages, and magically conjured cities of gandharvas, why do they not apprehend them as illusions, dreams, echoes, reflected images, light, mirages, or magically conjured cities of gandharvas? Why do they also not apprehend them as being caused by illusions through being caused by cities of gandharvas; as belonging to illusions through belonging to cities of gandharvas; or as relying upon illusions through relying upon cities of gandharvas?”

Subhuti replied:

– Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend form as form, feeling as feeling, perception as perception, formations as formations, or consciousness as consciousness; nor does he apprehend anything as being caused by form, feeling, perception, formations, or consciousness; nor does he apprehend anything as belonging to form, feeling, perception, formations, or consciousness; nor does he apprehend anything as relying upon form, feeling, perception, formations, or consciousness. Thus, up to and including, he does not apprehend the knowledge of all things as the knowledge of all things, the knowledge of the aspects of the path as the knowledge of the aspects of the path, or the knowledge of all aspects as the knowledge of all aspects; nor does he apprehend anything as being caused by the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; nor does he apprehend anything as belonging to the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; nor does he apprehend anything as relying upon the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

When this great bodhisattva practices prajnaparamita, although he knows that all dharmas are like illusions, up to and including like a city of gandharvas, he never apprehends them as illusions, up to and including as a city of gandharvas; nor does he apprehend anything as being caused by illusions, up to and including by a city of gandharvas; nor does he apprehend anything as belonging to illusions, up to and including to a city of gandharvas; nor does he apprehend anything as relying upon illusions, up to and including upon a city of gandharvas.

At that time, through the majestic spiritual power of the Buddha, throughout the trichiliocosm, the devas of the realm of the Four Great Kings, up to and including the devas of the Pure Abodes, scattered celestial flowers and powdered agarwood and sandalwood toward the Buddha from afar. They then approached the Buddha, bowed their heads at his feet, and stood to one side. Also through the Buddha’s spiritual power, the devas saw that in a thousand Buddha-fields to the east there were Tathagatas, Arhats, Perfectly Awakened Ones, all teaching prajnaparamita, with meanings, classifications, and terminology identical to those taught here.

The bhiksu foremost in requesting instruction on prajnaparamita was in every case named Subhuti. The foremost among the devas requesting instruction on prajnaparamita was in every case named Sakra.

It was likewise in the south, west, and north, in the four intermediate directions, and above and below.

The Buddha said to the Venerable Subhuti:

– When the great bodhisattva Maitreya attains unsurpassed, perfect awakening, he too will teach prajnaparamita in this very place. The future Buddhas of this Auspicious Eon will also teach prajnaparamita in this very place.

The Venerable Subhuti asked:

– Blessed One! When the great bodhisattva Maitreya attains unsurpassed, perfect awakening, through what modes and characteristics of the dharmas will he teach prajnaparamita?

The Buddha replied:

– Subhuti! When the great bodhisattva Maitreya attains unsurpassed, perfect awakening, he will teach prajnaparamita by means of form as neither permanent nor impermanent; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither permanent nor impermanent. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither permanent nor impermanent; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither permanent nor impermanent. He will teach prajnaparamita by means of form as neither pleasurable nor painful; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither pleasurable nor painful. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither pleasurable nor painful; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither pleasurable nor painful. He will teach prajnaparamita by means of form as neither self nor non-self; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither self nor non-self. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither self nor non-self; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither self nor non-self. He will teach prajnaparamita by means of form as neither pure nor impure; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither pure nor impure. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither pure nor impure; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither pure nor impure. He will teach prajnaparamita by means of form as neither bound nor liberated; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither bound nor liberated. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither bound nor liberated; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither bound nor liberated. He will teach prajnaparamita by means of form as neither past, future, nor present; he will teach prajnaparamita by means of feeling, perception, formations, and consciousness as neither past, future, nor present. Thus, up to and including, he will teach prajnaparamita by means of the knowledge of all things as neither past, future, nor present; he will teach prajnaparamita by means of the knowledge of the aspects of the path and the knowledge of all aspects as neither past, future, nor present.

The Venerable Subhuti again asked:

– Blessed One! When the great bodhisattva Maitreya attains unsurpassed, perfect awakening, what dharma will he realize, and what dharma will he teach?

The Buddha replied:

– Subhuti! When the great bodhisattva Maitreya attains unsurpassed, perfect awakening, he will realize the ultimate purity of form and teach the ultimate purity of form; he will realize the ultimate purity of feeling, perception, formations, and consciousness and teach the ultimate purity of feeling, perception, formations, and consciousness. Up to and including, he will realize the ultimate purity of the knowledge of all things and teach the ultimate purity of the knowledge of all things; he will realize the ultimate purity of the knowledge of the aspects of the path and the knowledge of all aspects and teach the ultimate purity of the knowledge of the aspects of the path and the knowledge of all aspects.

The Venerable Subhuti again asked:

– Blessed One! By virtue of what is prajnaparamita thus purified?

The Buddha replied:

– Subhuti! Because form is pure, prajnaparamita is pure; because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure. Up to and including, because the knowledge of all things is pure, prajnaparamita is pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, prajnaparamita is pure.

The Venerable Subhuti asked:

– Blessed One! Why is prajnaparamita pure because form is pure? Why is prajnaparamita pure because feeling, perception, formations, and consciousness are pure? Up to and including, why is prajnaparamita pure because the knowledge of all things is pure? Why is prajnaparamita pure because the knowledge of the aspects of the path and the knowledge of all aspects are pure?

The Buddha replied:

– Subhuti! Form is pure because it is neither arisen nor ceased, neither defiled nor purified; because form is pure, prajnaparamita is pure. Feeling, perception, formations, and consciousness are pure because they are neither arisen nor ceased, neither defiled nor purified; because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure. And so on, up to the knowledge of all things, which is pure because it is neither arisen nor ceased, neither defiled nor purified; because the knowledge of all things is pure, prajnaparamita is pure. The knowledge of the aspects of the path and the knowledge of all aspects are pure because they are neither arisen nor ceased, neither defiled nor purified; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, prajnaparamita is pure.

Subhuti! Because space is pure, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because space is pure?

– Subhuti! Space is pure because it is neither arisen nor ceased, neither defiled nor purified. Because space is pure, prajnaparamita is pure.

Subhuti! Because form is undefiled, prajnaparamita is pure; because feeling, perception, formations, and consciousness are undefiled, prajnaparamita is pure. In this way, and so on, up to the knowledge of all things: because it is undefiled, prajnaparamita is pure; because the knowledge of the aspects of the path and the knowledge of all aspects are undefiled, prajnaparamita is pure.

The Venerable Subhuti asked:

– Blessed One! Why is prajnaparamita pure because form is undefiled; why is prajnaparamita pure because feeling, perception, formations, and consciousness are undefiled? In this way, and so on, up to the knowledge of all things: why is prajnaparamita pure because it is undefiled; and why is prajnaparamita pure because the knowledge of the aspects of the path and the knowledge of all aspects are undefiled?

The Buddha replied:

– Subhuti! Form is undefiled because it cannot be apprehended; because form is undefiled, prajnaparamita is pure. Feeling, perception, formations, and consciousness are undefiled because they cannot be apprehended; because feeling, perception, formations, and consciousness are undefiled, prajnaparamita is pure. In this way, and so on, up to the knowledge of all things: it is undefiled because it cannot be apprehended; because the knowledge of all things is undefiled, prajnaparamita is pure. The knowledge of the aspects of the path and the knowledge of all aspects are undefiled because they cannot be apprehended; because the knowledge of the aspects of the path and the knowledge of all aspects are undefiled, prajnaparamita is pure.

Furthermore, Subhuti! Because space is undefiled, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because space is undefiled?

– Subhuti! Space is undefiled because it cannot be apprehended. Because space is undefiled, prajnaparamita is pure.

Furthermore, Subhuti! Because space is merely a conventional expression, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because space is merely a conventional expression?

– Subhuti! Just as an echo appears in dependence upon space, it is merely a conventional expression. Because it is merely a conventional expression, prajnaparamita is pure.

Furthermore, Subhuti! Because space is ineffable, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because space is ineffable?

– Subhuti! The reality of space cannot be expressed; therefore it is ineffable. For this reason, prajnaparamita is pure.

Furthermore, Subhuti! Because space is unobtainable, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because space is unobtainable?

– Subhuti! The reality of space cannot be obtained; therefore it is unobtainable. For this reason, prajnaparamita is pure.

Furthermore, Subhuti! Because all dharmas are neither arisen nor ceased, neither defiled nor purified, prajnaparamita is pure.

– Blessed One! Why is prajnaparamita pure because all dharmas are neither arisen nor ceased, neither defiled nor purified?

– Subhuti! Because all dharmas are ultimately pure, they are neither arisen nor ceased, neither defiled nor purified. For this reason, prajnaparamita is pure.

At that time, Subhuti said to the Buddha:

– Blessed One! If good men and good women listen attentively to this prajnaparamita, reflect upon it, accept and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, and cause it to circulate widely, their eyes, ears, noses, and tongues will be free from illness; their bodies will be well-nourished and will not become feeble; nor will they suffer untimely death. They will always be revered, surrounded, accompanied, and protected by countless hundreds of thousands of devas. On the eighth, fourteenth, and fifteenth days of both the waxing and waning halves of the month, when these good men and good women read, recite, and expound prajnaparamita, the hosts of devas, from those of the Four Great Kings up to those of the Pure Abodes, all come to the place of these Dharma teachers to hear and receive prajnaparamita. Because these good men and good women read, recite, and expound the profound prajnaparamita before countless great assemblies, they acquire immeasurable, innumerable, boundless, extraordinary merit that is inconceivable and incalculable.

– Subhuti! So it is! So it is! It is exactly as you have said. If good men and good women listen attentively to this prajnaparamita, reflect upon it, accept and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, and cause it to circulate widely, their eyes, ears, noses, and tongues will be free from illness; their bodies will be well-nourished and will not become feeble; nor will they suffer untimely death. They will always be revered, surrounded, accompanied, and protected by countless hundreds of thousands of devas. On the six observance days, when these good men and good women read, recite, and expound prajnaparamita, the hosts of devas, from those of the Four Great Kings up to those of the Pure Abodes, all come to the place of these Dharma teachers to hear and receive prajnaparamita. Because these good men and good women read, recite, and expound the profound prajnaparamita before countless great assemblies, they acquire immeasurable, innumerable, boundless, extraordinary merit that is inconceivable and incalculable. Why is this? Subhuti! It is because prajnaparamita is a great treasure.

Because prajnaparamita is a great treasure, it enables immeasurable and innumerable sentient beings to escape the hells, the animal realm, and the realm of hungry ghosts; it enables immeasurable, innumerable, and boundless devas, nagas, yakshas, humans, and nonhumans to escape the tribulations of poverty and suffering; it enables immeasurable, innumerable, and boundless sentient beings—those of the great kshatriya clans, the great brahmin clans, the great merchant clans, and the great householder clans—to attain wealth, honor, peace, and happiness; it enables immeasurable, innumerable, and boundless sentient beings—from the hosts of devas of the Four Great Kings up to the devas of the Sphere of Neither Perception nor Non-Perception—to attain prosperity, peace, and happiness;

and it enables immeasurable, innumerable, and boundless sentient beings to attain the fruits of stream-entry, once-returning, non-returning, and arhatship, the awakening of a pratyekabuddha, and the awakening of unsurpassed, complete, perfect enlightenment, thereby attaining mastery, peace, and happiness.

Why is this?

Good Subhuti! Because this profound prajnaparamita sutra extensively expounds and reveals the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless concentrations; the four foundations of mindfulness through the Noble Eightfold Path; the perfection of generosity through the perfection of wisdom; the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature; the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects—such are its immeasurable precious qualities.

Immeasurable, countless sentient beings who cultivate and study it are born into great Kshatriya families, great Brahmin families, great elder families, or great householder families. Immeasurable, countless sentient beings who cultivate and study it are born among the celestial hosts in the realm of the Four Great Kings, up to the Heaven of Neither Perception nor Non-Perception. Immeasurable, countless sentient beings who cultivate and study it attain the fruits of stream-entry, once-returning, non-returning, or arhatship.

Immeasurable, countless sentient beings who cultivate and study it attain the bodhi of a pratyekabuddha. Immeasurable, countless sentient beings who cultivate and study it enter the bodhisattva's certainty of the realization of non-arising and attain unsurpassed, complete enlightenment.

Good Subhuti! For this reason, prajnaparamita is called the Great Treasury of Jewels. All the precious qualities of the mundane and supramundane depend upon prajnaparamita for their manifestation.

Subhuti! The Great Treasury of Jewels that is prajnaparamita does not declare even the slightest phenomenon to have arising or cessation, defilement or purification, acceptance or rejection. Why? Because there is not the slightest phenomenon that has arising or cessation, defilement or purification, acceptance or rejection.

Good Subhuti! In this Great Treasury of Jewels that is prajnaparamita, it is not said that there are wholesome or unwholesome phenomena, determinate or indeterminate phenomena, mundane or supramundane phenomena, contaminated or uncontaminated phenomena, conditioned or unconditioned phenomena. Therefore, this prajnaparamita is called the Great Treasury of the Dharma in which nothing is apprehended.

Good Subhuti! In the Great Treasury of the Dharma that is prajnaparamita, it is not said that even the slightest phenomenon is perpetually defiled. Why? Because there is not the slightest phenomenon that can be defiled, and thus there is also not the slightest phenomenon that can defile the Great Treasury of the Dharma that is prajnaparamita. Why? Because a perpetually defiled phenomenon is unfindable.

Subhuti! Therefore, prajnaparamita is called the undefiled Great Treasury of the Dharma.

Furthermore, Good Subhuti! When a great bodhisattva practices prajnaparamita without conceiving, discriminating, apprehending, or engaging in such conceptual proliferation as, “I constantly practice prajnaparamita,” only then does that great bodhisattva truly practice profound prajnaparamita. Such a bodhisattva also constantly draws near to and pays homage to the Buddhas. Journeying from one Buddha-land to another, the bodhisattva constantly makes offerings to, reveres, honors, and praises the Buddhas. While journeying through the Buddha-lands, the bodhisattva skillfully employs those characteristics to adorn and purify Buddha-lands, bring sentient beings to maturity, cultivate the practices of great bodhisattvas, and swiftly attain unsurpassed, complete enlightenment.

Good Subhuti! With regard to all phenomena, this prajnaparamita neither exercises mastery nor lacks mastery; it neither grasps nor relinquishes, neither arises nor ceases, is neither defiled nor purified, and neither increases nor decreases.

Good Subhuti! This prajnaparamita is neither past, present, nor future. It does not enter the Desire Realm, leave the Desire Realm, or abide in the Desire Realm; it does not enter the Form Realm, leave the Form Realm, or abide in the Form Realm; it does not enter the Formless Realm, leave the Formless Realm, or abide in the Formless Realm.

Good Subhuti! This prajnaparamita neither bestows nor relinquishes the perfection of generosity through the perfection of wisdom. It neither bestows nor relinquishes the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature.

It neither bestows nor relinquishes the four foundations of mindfulness through the Noble Eightfold Path. It neither bestows nor relinquishes the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha. It neither bestows nor relinquishes the fruit of stream-entry through the bodhi of a pratyekabuddha.

It neither bestows nor relinquishes the bodhisattvas' certainty of the realization of non-arising through unsurpassed, complete enlightenment. It neither bestows nor relinquishes the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Good Subhuti! This prajnaparamita neither bestows nor relinquishes the qualities of ordinary beings. It neither bestows nor relinquishes the qualities of stream-enterers through arhats. It neither bestows nor relinquishes the qualities of pratyekabuddhas. It neither bestows nor relinquishes the qualities of bodhisattvas. It neither bestows nor relinquishes the qualities of the Buddhas.

Good Subhuti! This prajnaparamita does not bestow the qualities of shravakas or relinquish the qualities of ordinary beings; it does not bestow the qualities of pratyekabuddhas or relinquish the qualities of shravakas; it does not bestow the qualities of the Buddhas or relinquish the qualities of pratyekabuddhas; it does not bestow unconditioned phenomena or relinquish conditioned phenomena. Why? Whether a Tathagata appears in the world or does not appear in the world, these phenomena always remain unchanging; the nature of phenomena, the dharmadhatu, the fixed order of Dharma, and the abiding order of Dharma are likewise no different.

At that time, immeasurable hundreds of thousands of devas dwelling in space rejoiced with delight. They scattered many kinds of celestial flowers before the Buddha—blue lotuses, red lotuses, yellow lotuses, flowers of subtle sound—and various fragrant powders, and joyfully proclaimed together: “Today, here in Jambudvipa, we behold the Buddha turning the wondrous wheel of Dharma. Immeasurable hundreds of thousands of devas who heard the teaching of prajnaparamita have all attained the patient acceptance of the non-arising of phenomena.”

The Buddha said to Subhuti:

– Good Subhuti! This turning of the Dharma wheel is neither its first turning nor its second turning. Why? Because, with regard to all phenomena, this prajnaparamita neither turns nor reverts to cessation. It appears in the world solely because all phenomena are without intrinsic nature and their own nature is empty.

Venerable Subhuti asked:

– Blessed One! Because which phenomena are empty of intrinsic nature does prajnaparamita neither turn nor revert to cessation with regard to phenomena, yet appear in the world?

The Buddha replied:

– Good Subhuti! Prajnaparamita and the nature of prajnaparamita are empty; likewise, the perfection of generosity and the nature of the perfection of generosity are empty. The emptiness of internal phenomena and the nature of the emptiness of internal phenomena are empty, through the emptiness of the absence of intrinsic nature and the nature of the emptiness of the absence of intrinsic nature, which are empty. The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty, through the Noble Eightfold Path and the nature of the Noble Eightfold Path, which are empty. The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty, through the eighteen distinctive qualities of a Buddha and the nature of the eighteen distinctive qualities of a Buddha, which are empty. The knowledge of all things and the nature of the knowledge of all things are empty. The knowledge of the aspects of the paths, the knowledge of all aspects, and the natures of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. The nature of ordinary beings and the nature of the nature of ordinary beings are empty. The fruit of stream-entry and the nature of the fruit of stream-entry are empty, through the fruit of arhatship and the nature of the fruit of arhatship, which are empty. The bodhi of a pratyekabuddha and the nature of the bodhi of a pratyekabuddha are empty. All bodhisattva practices and the nature of all bodhisattva practices are empty. The unsurpassed, complete enlightenment of the Buddhas and the nature of the unsurpassed, complete enlightenment of the Buddhas are empty.

Good Subhuti! Because these phenomena are without intrinsic nature and their own nature is empty, prajnaparamita appears in the world without undergoing cyclic flow or reverting to cessation with regard to any phenomenon.

At that time, Venerable Subhuti again said:

– Blessed One! Such prajnaparamita of the great bodhisattvas is the great prajnaparamita, through which the emptiness of the intrinsic nature of all dharmas is comprehended. Although they comprehend the emptiness of the intrinsic nature of all dharmas, the great bodhisattvas still rely upon this prajnaparamita to realize unsurpassed, perfect enlightenment, turn the wheel of the sublime Dharma, and deliver immeasurable sentient beings. Although they realize enlightenment, there is nothing realized, because neither a dharma of realization nor one of non-realization can be apprehended. Although they turn the wheel of Dharma, there is nowhere that it is turned, because neither the dharmas of transmigration nor the dharmas of cessation and return can be apprehended. Although they deliver sentient beings, there is no one delivered, because neither a dharma of seeing nor one of not seeing can be apprehended.

Blessed One! With regard to this prajnaparamita, the turning of the wheel of Dharma cannot be apprehended at all. Since all dharmas are originally unborn, neither that which turns nor that which is turned can be apprehended. Why is this? Because within emptiness, signlessness, and wishlessness there is no dharma that can transmigrate or cease and return; therefore, the nature of dharmas as transmigration or cessation and return cannot be apprehended.

Blessed One! With regard to this prajnaparamita, when it is constantly proclaimed, revealed, and clearly distinguished in this manner so that beings may easily awaken to and enter it, this is called skillfully and purely expounding prajnaparamita. Herein there is no speaker, no recipient, and no Dharma that is spoken.

Since there is no speaker, recipient, or Dharma, those capable of realization also cannot be apprehended. Since there is no one who realizes, there is likewise no one who attains nirvana. With regard to this prajnaparamita, even when the Dharma is skillfully expounded, there is no field of merit, because the giver, the recipient, and the gift are all empty in nature.

Since the field of merit is empty, merit too is empty in nature. Manifest signs, names, and words are all utterly unapprehendable. Therefore, it is called the Great Paramita.

XLII. CHAPTER ON THE UNAPPREHENDABLE

At that time, the Venerable Subhuti said:

– Blessed One! Such prajnaparamita is the boundless paramita.

The Buddha said:

– So it is! It is like space, without boundary.

– Blessed One! Such prajnaparamita is the paramita of equality.

– So it is! For the nature of all dharmas is equal.

– Blessed One! Such prajnaparamita is the paramita of complete detachment.

– So it is! For it is ultimately empty.

– Blessed One! Such prajnaparamita is the paramita difficult to subdue.

– So it is! For the nature of all dharmas cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without a further shore.

– So it is! For it has neither name nor substance.

– Blessed One! Such prajnaparamita is the paramita of space.

– So it is! For inhalation and exhalation cannot be apprehended.

– Blessed One! Such prajnaparamita is the ineffable paramita.

– So it is! For initial and sustained thought therein cannot be apprehended.

– Blessed One! Such prajnaparamita is the nameless paramita.

– So it is! For feeling, perception, volition, contact, and attention cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without activity.

– So it is! For all dharmas neither come nor go.

– Blessed One! Such prajnaparamita is the paramita that cannot be taken away.

– So it is! For all dharmas cannot be subdued.

– Blessed One! Such prajnaparamita is the inexhaustible paramita.

– So it is! For all dharmas are ultimately exhausted, yet cannot be exhausted.

– Blessed One! Such prajnaparamita is the paramita without arising or cessation.

– So it is! For all dharmas neither arise nor cease.

– Blessed One! Such prajnaparamita is the paramita without action.

– So it is! For agents of action cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without cognition.

– So it is! For the nature of all dharmas is without cognition.

– Blessed One! Such prajnaparamita is the paramita without movement.

– So it is! For birth and death cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without decay or destruction.

– So it is! For all dharmas neither decay nor are destroyed.

– Blessed One! Such prajnaparamita is the dreamlike paramita.

– So it is! For all dharmas are like things seen in a dream and cannot be apprehended.

– Blessed One! Such prajnaparamita is the echo-like paramita.

– So it is! For what is heard and spoken cannot be apprehended.

– Blessed One! Such prajnaparamita is the image-like paramita.

– So it is! For all dharmas are like reflections appearing in a bright mirror and cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita like a false appearance of fire.

– So it is! For all dharmas are like changing appearances and cannot be apprehended.

– Blessed One! Such prajnaparamita is the illusion-like paramita.

– So it is! For all dharmas are like magical illusions and cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita like a city of the Gandharvas, an illusory city.

– So it is! For all dharmas are like a city of the Gandharvas and cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without defilement or purity.

– So it is! For defilement and purity cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita of non-attainment and non-defilement.

– So it is! For the bases upon which dharmas depend cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without conceptual proliferation.

– So it is! For it destroys all conceptual proliferation.

– Blessed One! Such prajnaparamita is the paramita without contemptuous attachment.

– So it is! For it destroys all contemptuous attachment.

– Blessed One! Such prajnaparamita is the unmoving paramita.

– So it is! For it abides in the dharmadhatu.

– Blessed One! Such prajnaparamita is the paramita far removed from defilement.

– So it is! For it understands that all dharmas are not false.

– Blessed One! Such prajnaparamita is the paramita without co-arising.

– So it is! For all dharmas are free from discrimination.

– Blessed One! Such prajnaparamita is the paramita of quiescence.

– So it is! For the characteristics of all dharmas cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without craving.

– So it is! For objects of craving cannot be apprehended.

– Blessed One! Such prajnaparamita is the paramita without anger.

– So it is! For it destroys all anger.

– Blessed One! Such prajnaparamita is the paramita without delusion.

– So it is! For it extinguishes all dark ignorance.

– Blessed One! Such prajnaparamita is the paramita without afflictions.

– So it is! For it is far removed from discrimination.

– Blessed One! Such prajnaparamita is the paramita far removed from sentient beings.

– So it is! For it realizes that the class of sentient beings has no existence.

– Blessed One! Such prajnaparamita is the paramita without annihilation or destruction.

– So it is! For it can bring all dharmas into equal arising.

– Blessed One! Such prajnaparamita is the paramita without the two extremes.

– So it is! For it is far removed from the two extremes.

– Blessed One! Such prajnaparamita is the paramita without admixture or corruption.

– So it is! For it knows that all dharmas do not belong to one another.

– Blessed One! Such prajnaparamita is the paramita without attachment.

– So it is! For it transcends the stages of the sravakas and pratyekabuddhas.

– Blessed One! Such prajnaparamita is the perfection free from discrimination.

– Indeed! All discrimination is unobtainable.

– Blessed One! Such prajnaparamita is the immeasurable perfection.

– Indeed! The differentiation of all dharmas is unobtainable.

– Blessed One! Such prajnaparamita is the perfection like empty space.

– Indeed! It attains the unobstructedness of all dharmas.

– Blessed One! Such prajnaparamita is the perfection of impermanence.

– Indeed! For it utterly destroys all dharmas.

– Blessed One! Such prajnaparamita is the perfection of suffering.

– Indeed! It perpetually dispels all dharmas.

– Blessed One! Such prajnaparamita is the perfection of non-self.

– Indeed! It does not cling to any dharma.

– Blessed One! Such prajnaparamita is the perfection of emptiness.

– Indeed! All dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection without an instant.

– Indeed! All dharmas are unmoving.

– Blessed One! Such prajnaparamita is the perfection of inner emptiness.

– Indeed! It fully comprehends that inner dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of outer emptiness.

– Indeed! It fully comprehends that outer dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of inner-and-outer emptiness.

– Indeed! It knows that inner and outer dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of emptiness.

– Indeed! It clearly knows that the dharma of the emptiness of emptiness is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of great emptiness.

– Indeed! It clearly knows that all dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of ultimate meaning.

– Indeed! The tranquil extinction of nirvana is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of the conditioned.

– Indeed! Conditioned dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of the unconditioned.

– Indeed! Unconditioned dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of ultimate emptiness.

– Indeed! The dharma of ultimate emptiness is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of boundless emptiness.

– Indeed! The dharma of boundless emptiness is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of the dispersed and the undispersed.

– Indeed! The dharma of the emptiness of the dispersed and the undispersed is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of original nature.

– Indeed! Conditioned and unconditioned dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of individual and common characteristics.

– Indeed! It fully penetrates that dharmas are free from individual and common characteristics.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of all dharmas.

– Indeed! It knows that inner and outer dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of the unobtainable.

– Indeed! The nature of all dharmas is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of non-nature.

– Indeed! The dharma of the emptiness of non-nature is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of self-nature.

– Indeed! The dharma of the emptiness of self-nature is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the emptiness of the self-nature of non-nature.

– Indeed! The dharma of the emptiness of the self-nature of non-nature is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the four establishments of mindfulness.

– Indeed! Body, feeling, mind, and dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the four right efforts.

– Indeed! Wholesome and unwholesome dharmas are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the four bases of spiritual power.

– Indeed! The nature of the four bases of spiritual power is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the five faculties.

– Indeed! The self-nature of the five faculties is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the five powers.

– Indeed! The self-nature of the five powers is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the seven factors of enlightenment.

– Indeed! The nature of the seven factors of enlightenment is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the eightfold noble path.

– Indeed! The nature of the eightfold noble path is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the gateway to liberation through emptiness.

– Indeed! Emptiness and the aspect of freedom are unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the gateway to liberation through signlessness.

– Indeed! The aspect of quiescence is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the gateway to liberation through wishlessness.

– Indeed! The aspect of wishlessness is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the eight liberations.

– Indeed! The nature of the eight liberations is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the nine successive meditative absorptions.

– Indeed! The self-nature of the nine successive meditative absorptions is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of generosity.

– Indeed! Here, stinginess is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of pure morality.

– Indeed! Here, the violation of morality is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of patient acceptance.

– Indeed! Here, anger is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of diligence.

– Indeed! Here, laziness is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of meditation.

– Indeed! Here, a distracted mind is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of prajna.

– Indeed! Here, faulty wisdom is unobtainable.

– Blessed One! Such prajnaparamita is the perfection of the Buddha's ten powers.

– Indeed! It attains all dharmas that are difficult to subdue.

– Blessed One! Such prajnaparamita is the perfection of the four fearlessnesses.

– Indeed! It attains the knowledge of the aspects of the path that never regresses.

– Blessed One! Such prajnaparamita is the perfection of the four unobstructed knowledges.

– Indeed! It attains the unobstructed knowledge of all and knowledge of all aspects.

– Blessed One! Such prajnaparamita is the perfection of great loving-kindness, compassion, sympathetic joy, and equanimity.

– Indeed! It does not forsake any sentient being.

– Blessed One! Such prajnaparamita is the perfection of the eighteen unique qualities of a Buddha.

– Indeed! It transcends the dharmas of the sravakas and pratyekabuddhas.

– Blessed One! Such prajnaparamita is the perfection of the Tathagata.

– Indeed! It always teaches all dharmas in accordance with reality.

– Blessed One! Such prajnaparamita is the perfection of natural spontaneity.

– Indeed! It freely turns all dharmas.

– Blessed One! Such prajnaparamita is the perfection of perfect enlightenment.

– Indeed! It can directly awaken to all aspects of all dharmas.

Fascicle 437

THE END