大般若波羅蜜多經

02

Furthermore, Śāriputra, when a great bodhisattva cultivating prajnaparamita has brought forth such merits, the Four Great Heavenly Kings throughout the three-thousandfold great-thousand world are filled with immeasurable joy and think: “Today we should offer four bowls to this bodhisattva, just as in the past the Heavenly Kings presented bowls to the Buddha.”

At that time, throughout the three-thousandfold great-thousand world, the gods of the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delighting in Emanations, and the Heaven of Freely Enjoying the Emanations of Others rejoice and think: “Let us provide for, attend upon, and make offerings to this bodhisattva, so that the cruel hosts of the asuras may diminish and the retinues of the gods may increase and prosper.”

At that time, throughout the three-thousandfold great-thousand world, the gods of the Brahmā Host Heaven up to the Great Brahmā Heaven; the gods of the Radiance Heaven up to the Heaven of Utmost Light and Purity; the gods of the Purity Heaven up to the Heaven of Universal Purity; the gods of the Vast Heaven up to the Heaven of Vast Fruition; and the gods of the Free from Affliction Heaven up to the Akaniṣṭha Heaven all rejoice with elation and think: “We should entreat this bodhisattva swiftly to realize unsurpassed, complete enlightenment and turn the sublime Dharma wheel for the benefit of all.”

Furthermore, Śāriputra, if a great bodhisattva cultivating prajnaparamita increases generosity, pure morality, patient acceptance, diligence, meditative concentration, prajnaparamita, and other wholesome qualities, then the good men, good women, and others in that world are filled with immeasurable joy and think: “We regard that bodhisattva as our parents, siblings, spouse and children, relatives, wise companions, and spiritual friends.”

At that time, throughout that world, the gods of the Heaven of the Four Great Kings up to the Heaven of Freely Enjoying the Emanations of Others; the gods of the Brahmā Host Heaven up to the Great Brahmā Heaven; the gods of the Radiance Heaven up to the Heaven of Utmost Light and Purity; the gods of the Purity Heaven up to the Heaven of Universal Purity; the gods of the Vast Heaven up to the Heaven of Vast Fruition; and the gods of the Free from Affliction Heaven up to the Akaniṣṭha Heaven all rejoice with delight and think: “We should devise every expedient means to enable that bodhisattva to abandon sexual desire.

From the initial generation of the aspiration until the attainment of unsurpassed, complete enlightenment, that bodhisattva should continually practice the holy life and should not become attached even to favorable circumstances. Why? Because conduct that is not the holy life obstructs even birth in the Brahmā heavens; how then could it lead to the realization of unsurpassed, complete enlightenment?

Therefore, a great bodhisattva who renounces desire, leaves the household life, and practices the holy life can attain unsurpassed, complete enlightenment. Apart from this, practice undertaken without leaving the household life is not the holy life.”

Then Śāriputra addressed the Buddha:

“Blessed One, must all great bodhisattvas have parents, spouses, children, relatives, and friends?”

The Buddha said:

“Śāriputra, some bodhisattvas have parents, spouses, children, and relatives while practicing the path of a great bodhisattva. Some bodhisattvas have no spouse or children and, from the initial generation of the aspiration until their attainment of buddhahood, continually practice the holy life without ever losing their virginal purity. Still other bodhisattvas, through skillful means, initially manifest the enjoyment of the five objects of sensual pleasure, but afterward become disenchanted with them, abandon them, diligently practice the holy life, and then attain unsurpassed, complete enlightenment.

“Śāriputra, it is like a master illusionist or his disciple, highly skilled in conjuring illusions, who can magically produce every kind of pleasure associated with the five sensual desires and then freely enjoy delight among those illusory sensual pleasures. What do you think? Are the things produced by the illusionist real?”

Śāriputra replied:

“No, Blessed One!”

The Buddha said:

“Śāriputra, great bodhisattvas are likewise. Through skillful means, and in order to bring sentient beings to maturity, they manifest the experience of the five sensual desires, yet in truth they are not defiled by them. Why? Great bodhisattvas are deeply disenchanted with the five sensual desires and are not tainted by their faults. Moreover, in immeasurable ways they rebuke and denounce sensual desires, thinking: ‘The five sensual desires are like a raging fire; sensual desire is like filthy excrement, like an executioner, like a hostile enemy, like a poisoned weapon, and like a deep well.’

“Śāriputra, since great bodhisattvas denounce and rebuke sensual desires in immeasurable ways such as these, how could there be any real sensual pleasures for them to enjoy? They merely employ expedient means for the benefit of sentient beings, thereby manifesting such beneficial deeds.

Then Śāriputra addressed the Buddha:

“Blessed One, how should great bodhisattvas practice profound prajnaparamita?”

The Buddha said:

“Śāriputra, when great bodhisattvas cultivate prajnaparamita, they should contemplate thus: Although a bodhisattva is conventionally said to exist, they do not perceive a bodhisattva; they do not perceive the name ‘bodhisattva’; they do not perceive prajnaparamita; they do not perceive the name ‘prajnaparamita’; they perceive neither practice nor non-practice. Why? Śāriputra, it is because the intrinsic nature of a bodhisattva is empty, and the name ‘bodhisattva’ is empty.

Why? The intrinsic nature of form is empty, not because it is made empty; the intrinsic nature of feeling, perception, formations, and consciousness is empty, not because it is made empty. The emptiness of form is not form; the emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness.

Form is not separate from emptiness, and emptiness is not separate from form; feeling, perception, formations, and consciousness are not separate from emptiness, and emptiness is not separate from feeling, perception, formations, and consciousness. Form itself is emptiness, and emptiness itself is form; feeling, perception, formations, and consciousness themselves are emptiness, and emptiness itself is feeling, perception, formations, and consciousness.

“Why? Śāriputra, ‘bodhi’ is merely a name; ‘sattva’ is merely a name; ‘bodhisattva’ is merely a name; and ‘emptiness’ is merely a name. Thus, intrinsic nature neither arises nor ceases, is neither defiled nor purified. When great bodhisattvas cultivate profound prajnaparamita in this way, they perceive neither arising nor cessation, neither defilement nor purification.

Why? Śāriputra, these are merely adventitious names provisionally established in order to distinguish individual dharmas. Because distinctions are made, names are provisionally established and expressions are formulated accordingly. Through following such expressions, attachment arises in the mind.

When great bodhisattvas cultivate prajnaparamita, they do not perceive any general or particular designation whatsoever. Because they do not perceive them, they do not become attached.

“Furthermore, Śāriputra, when great bodhisattvas cultivate prajnaparamita, they should contemplate thus: ‘Bodhisattva’ is merely a name; ‘Buddha’ is merely a name; ‘prajnaparamita’ is merely a name. Form is merely a name; feeling, perception, formations, and consciousness are merely names. All dharmas are merely names.

“Śāriputra, it is like the self, which is merely a name and is designated ‘self,’ but in truth cannot be apprehended. Likewise, a sentient being, a living being, one who is born, one who is nurtured, a person, a pudgala, and, stated more broadly, a knower and a seer are also merely names—that is, from ‘sentient being’ up to ‘seer’—and in truth cannot be apprehended. Because they cannot be apprehended, they are empty. It is only in accordance with worldly convention that such adventitious names are provisionally established. All dharmas are likewise and should not be grasped. Therefore, when great bodhisattvas cultivate prajnaparamita, they do not perceive a self, up to and including a seer, nor do they perceive the nature of any dharma.

“Śāriputra, when a great bodhisattva cultivates prajnaparamita in this way, apart from the wisdom of a Buddha, the wisdom of all śrāvakas, pratyekabuddhas, and others cannot equal it. Why? Great bodhisattvas cannot apprehend any of these designations; because they do not perceive them through contemplation, they do not become attached.”

Śāriputra, if a great bodhisattva is able to cultivate the profound prajnaparamita in this way, this is called skillfully practicing the profound prajnaparamita.

Śāriputra, suppose the wisdom of all you great śrāvakas throughout Jambudvīpa were as abundant as bamboo, grass, rice plants, rice grains, sugarcane, sesame seeds, and so forth. Compared with the wisdom of a bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one thousandth part, or one hundred-thousandth part; no numerical fraction, calculable fraction, or even an Upaniṣadam fraction—the most minute fraction—could equal it. Why is this? Śāriputra, it is because the wisdom of that great bodhisattva can lead all sentient beings throughout the ten directions toward nirvana.

Furthermore, Śāriputra, the wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita cannot be matched by the wisdom of all śrāvakas and pratyekabuddhas.

Śāriputra, setting Jambudvīpa aside, suppose the wisdom of all you great śrāvakas throughout the four great continents were as abundant as bamboo, grass, rice plants, rice grains, sesame seeds, sugarcane, and so forth. Compared with the wisdom of a bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one hundred-thousandth part, one thousandth part, or one hundred-thousandth part; no numerical fraction, calculable fraction, or even an Upaniṣadam fraction could equal it. Why is this? Śāriputra, it is because all the wisdom of that great bodhisattva can lead all sentient beings throughout the ten directions toward nirvana.

Furthermore, Śāriputra, the wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita cannot be matched by the wisdom of all śrāvakas and pratyekabuddhas.

Śāriputra, setting the four great continents aside, suppose the wisdom of all you great śrāvakas throughout Buddha-worlds in the ten directions as numerous as the sands of the Ganges were as abundant as bamboo, grass, rice plants, rice grains, sesame seeds, sugarcane, and so forth. Compared with the wisdom of a bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one thousandth part, or one hundred-thousandth part; no numerical fraction, calculable fraction, or even an Upaniṣadam fraction could equal it. Why is this? Śāriputra, it is because all the wisdom of that great bodhisattva can lead all sentient beings throughout the ten directions toward nirvana.

Furthermore, Śāriputra, the wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita cannot be matched by the wisdom of all śrāvakas and pratyekabuddhas.

Śāriputra, setting one trichiliocosm aside, suppose the wisdom of all you great śrāvakas throughout Buddha-worlds in the ten directions as numerous as the sands of the Ganges were as abundant as bamboo, grass, rice plants, rice grains, sesame seeds, sugarcane, and so forth. Compared with the wisdom of a bodhisattva practicing prajnaparamita, it would not equal even one hundredth part, one thousandth part, or one hundred-thousandth part; no numerical fraction, calculable fraction, or even an Upaniṣadam fraction could equal it. Why is this? Śāriputra, it is because all the wisdom of that great bodhisattva can lead all sentient beings throughout the ten directions toward nirvana.

Furthermore, Śāriputra, the wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita cannot be matched by the wisdom of all śrāvakas and pratyekabuddhas.

At that time, Śāriputra addressed the Buddha:

“Blessed One, all the wisdom of those in the Śrāvaka Vehicle—stream-enterers, once-returners, non-returners, and arhats—all the wisdom of those in the Pratyekabuddha Vehicle, all the wisdom of great bodhisattvas, and all the wisdom of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, are without differentiation, without conflict, unborn, unceasing, and empty in their intrinsic nature. If dharmas are without differentiation, without conflict, unborn, unceasing, and empty in their intrinsic nature, then the principle of differentiation among those dharmas cannot be apprehended. Why, then, does the Blessed One say that the wisdom of all śrāvakas and pratyekabuddhas does not equal the wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita?”

The Buddha said:

“Śāriputra, what do you think? Do the endeavors and wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita have the same efficacy as the wisdom of all śrāvakas and pratyekabuddhas?”

Śāriputra replied:

“No, Blessed One!”

The Buddha said:

“Śāriputra, what do you think? The wisdom cultivated in a single day by one great bodhisattva practicing prajnaparamita can fully give rise to the sublime knowledge of all aspects, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; it can bring benefit and happiness to all sentient beings, awaken to all aspects of all dharmas, and, through skillful means, establish all sentient beings in the realm of nirvana without remainder. Does the wisdom of śrāvakas and pratyekabuddhas have such efficacy?”

Śāriputra replied:

“No, Blessed One!”

The Buddha said:

“Śāriputra, what do you think? Do all śrāvakas and pratyekabuddhas entertain this thought: ‘I shall attain unsurpassed, perfect enlightenment and, through skillful means, establish all sentient beings in the realm of nirvana without remainder’?”

Śāriputra replied:

“No, Blessed One!”

The Buddha said:

“Śāriputra, what do you think? Do all śrāvakas and pratyekabuddhas entertain this thought: ‘I shall cultivate the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita; teach and transform all classes of sentient beings; adorn and purify Buddha-fields; perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha; attain unsurpassed, perfect enlightenment; and, through skillful means, establish immeasurable, boundless, and innumerable sentient beings in the realm of nirvana without remainder’?”

Śāriputra replied:

“No, Blessed One!”

The Buddha said:

“Śāriputra, all great bodhisattvas who practice prajnaparamita entertain this thought: ‘I shall cultivate the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita; teach and transform sentient beings; adorn and purify Buddha-fields; perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha; attain unsurpassed, perfect enlightenment; and, through skillful means, establish immeasurable, innumerable, and boundless sentient beings in the realm of nirvana without remainder.’

“Śāriputra, just as a firefly cannot think, ‘My light can become a great radiance illuminating all of Jambudvīpa,’ so too have śrāvakas and pratyekabuddhas never given rise to the aspiration that would enable them to think: ‘I shall cultivate the six perfections in order to teach and transform sentient beings; adorn and purify Buddha-fields; perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha; attain unsurpassed, perfect enlightenment; and, through skillful means, establish immeasurable, innumerable, and boundless sentient beings in the realm of nirvana without remainder.’”

Śāriputra! Just as the sun possesses brilliant light and, as soon as it rises, illuminates the whole of Jambudvīpa, so too does a great bodhisattva cultivating the prajnaparamita think: “I shall cultivate the six paramitas, teach and transform sentient beings, adorn and purify Buddha-fields, perfect the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha, attain unsurpassed, complete awakening, and, through skillful means, establish immeasurable, countless, and boundless sentient beings in the realm of nirvana without remainder.”

At that time, Śāriputra addressed the Buddha:

“Blessed One! How are great bodhisattvas able to transcend the stages of śrāvakas, pratyekabuddhas, and so forth, attain the stage of a non-retrogressing bodhisattva, and purify the path to awakening?”

The Buddha said:

“Śāriputra! From the moment they first arouse the aspiration and cultivate the six paramitas, great bodhisattvas constantly abide in the gateways to liberation of emptiness, signlessness, and wishlessness. Therefore, they transcend the stages of śrāvakas, pratyekabuddhas, and so forth, attain the stage of a non-retrogressing bodhisattva, and purify the path to awakening.”

Śāriputra again addressed the Buddha:

“Blessed One! In which stages do great bodhisattvas abide that they can serve as a truly pure field of merit for all śrāvakas and pratyekabuddhas?”

The Buddha said:

“Śāriputra! From the moment they first arouse the aspiration and cultivate the six paramitas until they sit upon the seat of awakening, great bodhisattvas always serve as a truly pure field of merit for all śrāvakas and pratyekabuddhas. Why is this? Śāriputra!

It is in dependence upon great bodhisattvas that all wholesome dharmas appear in the world. These are the ten courses of wholesome karma, the five precepts of lay followers, and the eight precepts of temporary renunciation; the four dhyanas, the four immeasurables, the four formless concentrations, the four knowledges of the Noble Truths, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the four fearlessnesses, the four analytical knowledges, the ten powers of a Tathagata, the six paramitas, and the eighteen distinctive qualities of a Buddha.

All such immeasurable, countless, and boundless wholesome dharmas appear in the world.

“Through the wholesome dharmas of those great bodhisattvas, there appear in the world the great kshatriya clans, the great brahmin clans, the great householder clans, and the great clans of householders; the heavens of the Four Great Kings up to the Heaven of Mastery over Others’ Creations; the Heaven of Brahmā’s Retinue up to the Great Brahmā Heaven; the Radiant Heavens up to the Heaven of Utmost Radiance and Purity; the Pure Heavens up to the Heaven of Pervasive Purity; the Vast Heavens up to the Heaven of Great Fruit; the Heaven of Unconscious Beings; the Heaven Free from Affliction up to the Akanishtha Heaven; and the Sphere of Infinite Space up to the Sphere of Neither Perception nor Non-perception.

Moreover, through the wholesome dharmas of bodhisattvas, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Completely Awakened Ones, appear in the world.”

At that time, Śāriputra again addressed the Buddha:

“Blessed One! Do great bodhisattvas also need to purify their own fields of merit?”

The Buddha said:

“Śāriputra! Great bodhisattvas do not need to purify their own fields of merit further. Why is this?

Because they are already completely pure. What does this mean? Śāriputra! Great bodhisattvas are great donors, bestowing upon sentient beings many worldly and supramundane wholesome dharmas.

They bestow upon sentient beings the ten courses of wholesome karma, the five precepts of lay followers, and the eight precepts of temporary renunciation; the four dhyanas, the four immeasurables, the four formless concentrations, the four knowledges of the Noble Truths, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the ten powers of a Tathagata, the four fearlessnesses, the four analytical knowledges, the six paramitas, and the eighteen distinctive qualities of a Buddha.

Because they bestow such immeasurable, countless, and boundless wholesome dharmas, bodhisattvas are called great donors. Through this, bodhisattvas have purified their own fields of merit and thereafter increase immeasurable merit in the world.”

Then Śāriputra addressed the Buddha:

“Blessed One! With which dharmas must great bodhisattvas be conjoined for them to be said to be conjoined with the prajnaparamita?”

The Buddha said:

“Śāriputra! Because great bodhisattvas are conjoined with the emptiness of form, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of feeling, perception, formations, and consciousness, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the eye ayatana, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the ear, nose, tongue, body, and mind ayatanas, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the form ayatana, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the eye dhatu, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the ear, nose, tongue, body, and mind dhatus, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the form dhatu, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the sound, odor, taste, tangible-object, and dharma dhatus, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the eye-consciousness dhatu, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of the Noble Truth of suffering, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of the Noble Truths of the origin of suffering, cessation, and the path, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of ignorance, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and despair, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of all dharmas, they are said to be conjoined with the prajnaparamita. Because they are conjoined with the emptiness of conditioned and unconditioned dharmas, they are said to be conjoined with the prajnaparamita.

“Because great bodhisattvas are conjoined with the emptiness of intrinsic nature, they are said to be conjoined with the prajnaparamita.

“Śāriputra! Because great bodhisattvas are conjoined with these seven kinds of emptiness, they are said to be conjoined with the prajnaparamita.

“Śāriputra! When great bodhisattvas are conjoined with these seven kinds of emptiness, they do not perceive form as conjoined or unconjoined, nor do they perceive feeling, perception, formations, or consciousness as conjoined or unconjoined.

“They do not perceive form as a dharma that arises or ceases, nor do they perceive feeling, perception, formations, or consciousness as dharmas that arise or cease.

“They do not perceive form as a defiled or purified dharma, nor do they perceive feeling, perception, formations, or consciousness as defiled or purified dharmas.

“They do not perceive form as united with feeling; they do not perceive feeling as united with perception; they do not perceive perception as united with formations; and they do not perceive formations as united with consciousness.

“Why is this? Śāriputra! There is not even the slightest dharma that can be united with another dharma, because the intrinsic nature of all dharmas is empty.”

Shariputra! The emptiness of forms is not other than form; the emptiness of feelings, perceptions, formations, and consciousness is not other than feelings, perceptions, formations, and consciousness. Why? Shariputra! Because the emptiness of forms is not other than the characteristic of change and obstruction. The emptiness of feelings is not other than the characteristic of reception. The emptiness of perceptions is not other than the characteristic of apprehending and conceiving. The emptiness of formations is not other than the characteristic of fabrication. The emptiness of consciousness is not other than the characteristic of discernment.

Shariputra! Form is not different from emptiness; emptiness is not different from form. Form itself is emptiness; emptiness itself is form. Feelings, perceptions, formations, and consciousness are likewise.

Shariputra! The characteristic of emptiness of all these dharmas is neither arising nor ceasing, neither defiled nor pure, neither increasing nor diminishing; it is neither past, future, nor present. Thus, within that emptiness there is no form; there are no feelings, perceptions, formations, or consciousness.

There is no eye ayatana; there are no ear, nose, tongue, body, or mind ayatanas. There is no form ayatana; there are no sound, odor, taste, touch, or dharma ayatanas. There is no eye dhatu; there are no ear, nose, tongue, body, or mind dhatus.

There is no form dhatu; there are no sound, odor, taste, touch, or dharma dhatus. There is no eye-consciousness dhatu; there are no ear-, nose-, tongue-, body-, or mind-consciousness dhatus. There is no earth dhatu; there are no water, fire, wind, space, or consciousness dhatus.

There is no ignorance and no cessation of ignorance. There are no formations, consciousness, name-and-form, six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, or death; there is no cessation of formations through cessation of aging and death. There is no Noble Truth of suffering; there are no Noble Truths of the origin, cessation, or path.

There is no attainment and no direct realization. There is no stream-enterer and no fruit of stream-entry. There is no once-returner and no fruit of once-returning.

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

There is no bodhisattva and no bodhisattva practice. There is no Perfectly Complete Awakening and no bodhi of Perfectly Complete Awakening.

Shariputra! Because a great bodhisattva is conjoined with dharmas such as these, that bodhisattva is said to be conjoined with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not perceive whether the paramita of generosity is conjoined or unconjoined. They do not perceive whether the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are conjoined or unconjoined.

They do not perceive whether form is conjoined or unconjoined; they do not perceive whether feelings, perceptions, formations, or consciousness are conjoined or unconjoined.

They do not perceive whether the eye ayatana is conjoined or unconjoined; they do not perceive whether the ear, nose, tongue, body, or mind ayatanas are conjoined or unconjoined.

They do not perceive whether the form ayatana is conjoined or unconjoined; they do not perceive whether the sound, odor, taste, touch, or dharma ayatanas are conjoined or unconjoined.

They do not perceive whether the eye dhatu is conjoined or unconjoined; they do not perceive whether the ear, nose, tongue, body, or mind dhatus are conjoined or unconjoined.

They do not perceive whether the form dhatu is conjoined or unconjoined; they do not perceive whether the sound, odor, taste, touch, or dharma dhatus are conjoined or unconjoined.

They do not perceive whether the eye-consciousness dhatu is conjoined or unconjoined; they do not perceive whether the ear-, nose-, tongue-, body-, or mind-consciousness dhatus are conjoined or unconjoined.

They do not perceive whether the Noble Truth of suffering is conjoined or unconjoined; they do not perceive whether the Noble Truths of the origin, cessation, or path are conjoined or unconjoined.

They do not perceive whether ignorance is conjoined or unconjoined; they do not perceive whether formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, or death are conjoined or unconjoined.

They do not perceive whether the four establishments of mindfulness are conjoined or unconjoined.

They do not perceive whether the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eight factors of the Noble Path are conjoined or unconjoined.

They do not perceive whether the six superknowledges are conjoined or unconjoined.

They do not perceive whether the Buddha’s ten powers are conjoined or unconjoined. They do not perceive whether the four fearlessnesses, four unobstructed understandings, or eighteen distinctive qualities of a Buddha are conjoined or unconjoined.

They do not perceive whether the sublime knowledge of all aspects is conjoined or unconjoined; they do not perceive whether all-knowledge is conjoined or unconjoined.

Shariputra! Because great bodhisattvas practicing prajnaparamita are conjoined with dharmas such as these, they are said to be conjoined with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate emptiness as joined with emptiness, nor as conjoined with emptiness. They do not contemplate signlessness as joined with signlessness, nor as conjoined with signlessness. They do not contemplate wishlessness as joined with wishlessness, nor as conjoined with wishlessness. Why? Shariputra! Because emptiness, signlessness, and wishlessness are neither joined nor unjoined, neither conjoined nor unconjoined.

Shariputra! Because great bodhisattvas practicing prajnaparamita are conjoined with dharmas such as these, they are said to be conjoined with prajnaparamita.

Furthermore, Shariputra! Having entered the emptiness of the intrinsic characteristics of all dharmas, great bodhisattvas practicing prajnaparamita do not contemplate form as joined with or separated from the former period; nor do they contemplate feelings, perceptions, formations, or consciousness as joined or separated.

They do not contemplate form as joined with or separated from the former period. Why? Because they do not perceive the former period.

They do not contemplate form as joined with or separated from the later period. Why? Because they do not perceive the later period.

They do not contemplate form as joined with or separated from the intermediate period. Why? Because they do not perceive the intermediate period.

They do not contemplate feelings, perceptions, formations, or consciousness as joined with or separated from the former period. Why? Because they do not perceive the former period.

They do not contemplate feelings, perceptions, formations, or consciousness as joined with or separated from the later period. Why? Because they do not perceive the later period.

They do not contemplate feelings, perceptions, formations, or consciousness as joined with or separated from the intermediate period. Why? Because they do not perceive the intermediate period.

Shariputra! Because great bodhisattvas practicing prajnaparamita are conjoined with dharmas such as these, they are said to be conjoined with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas do not contemplate the former period as joined with or separated from the later period. They do not contemplate the former period as joined with or separated from the intermediate period.

They do not contemplate the later period as joined with or separated from the former period. They do not contemplate the later period as joined with or separated from the intermediate period. They do not contemplate the intermediate period as joined with or separated from the former period.

They do not contemplate the intermediate period as joined with or separated from the later period. They do not contemplate the former period as joined with or separated from the later and intermediate periods. They do not contemplate the intermediate period as joined with or separated from the former and later periods.

They do not contemplate the former, later, and intermediate periods as joined or separated. Why? Because all three times are empty.

Shariputra! Because great bodhisattvas practicing prajnaparamita are conjoined with dharmas such as these, they are said to be conjoined with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate all-knowledge as joined with or separated from the past. Why? Since even the past cannot be perceived, how could they contemplate all-knowledge as joined with or separated from the past?

They do not contemplate all-knowledge as joined with or separated from the future. Why? Since even the future cannot be perceived, how could they contemplate all-knowledge as joined with or separated from the future?

They do not contemplate all-knowledge as joined with or separated from the present. Why? Since even the present cannot be perceived, how could they contemplate all-knowledge as joined with or separated from the present?

One does not contemplate whether all-knowledge is conjoined with or separate from form. Why? Because form itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from form?

One does not contemplate whether all-knowledge is conjoined with or separate from feeling, perception, formations, or consciousness. Why? Because feeling, perception, formations, and consciousness themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from feeling, perception, formations, or consciousness?

One does not contemplate whether all-knowledge is conjoined with or separate from the eye ayatana. Why? Because the eye ayatana itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the eye ayatana?

One does not contemplate whether all-knowledge is conjoined with or separate from the ear, nose, tongue, body, or mind ayatana. Why? Because the ear, nose, tongue, body, and mind ayatanas themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the ear, nose, tongue, body, or mind ayatana?

One does not contemplate whether all-knowledge is conjoined with or separate from the form ayatana. Why? Because the form ayatana itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the form ayatana?

One does not contemplate whether all-knowledge is conjoined with or separate from the sound, odor, taste, touch, or dharma ayatana. Why? Because the sound, odor, taste, touch, and dharma ayatanas themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the sound, odor, taste, touch, or dharma ayatana?

One does not contemplate whether all-knowledge is conjoined with or separate from the eye dhatu. Why? Because the eye dhatu itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the eye dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the ear, nose, tongue, body, or mind dhatu. Why? Because the ear, nose, tongue, body, and mind dhatus themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the ear, nose, tongue, body, or mind dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the form dhatu. Why? Because the form dhatu itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the form dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the sound, odor, taste, touch, or dharma dhatu. Why? Because the sound, odor, taste, touch, and dharma dhatus themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the sound, odor, taste, touch, or dharma dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the eye-consciousness dhatu. Why? Because the eye-consciousness dhatu itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the eye-consciousness dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. Why? Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the ear-, nose-, tongue-, body-, or mind-consciousness dhatu?

One does not contemplate whether all-knowledge is conjoined with or separate from the Noble Truth of suffering. Why? Because the Noble Truth of suffering itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the Noble Truth of suffering?

One does not contemplate whether all-knowledge is conjoined with or separate from the Noble Truths of the origin, cessation, or path. Why? Because the Noble Truths of the origin, cessation, and path themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the Noble Truths of the origin, cessation, or path?

One does not contemplate whether all-knowledge is conjoined with or separate from ignorance. Why? Because ignorance itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from ignorance?

One does not contemplate whether all-knowledge is conjoined with or separate from formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death. Why? Because formations through aging-and-death themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from formations through aging-and-death?

One does not contemplate whether all-knowledge is conjoined with or separate from the perfection of generosity. Why? Because the perfection of generosity itself cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the perfection of generosity?

One does not contemplate whether all-knowledge is conjoined with or separate from the perfections of pure morality, patient endurance, diligence, meditative concentration, or prajnaparamita. Why? Because the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the perfections of pure morality, patient endurance, diligence, meditative concentration, or prajnaparamita?

One does not contemplate whether all-knowledge is conjoined with or separate from the four foundations of mindfulness. Why? Because the four foundations of mindfulness themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the four foundations of mindfulness?

One does not contemplate whether all-knowledge is conjoined with or separate from 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. Why? Because the four right efforts through the Noble Eightfold Path themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the four right efforts through the Noble Eightfold Path?

One does not contemplate whether all-knowledge is conjoined with or separate from the six superknowledges. Why? Because the six superknowledges themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the six superknowledges?

One does not contemplate whether all-knowledge is conjoined with or separate from the ten powers of a Buddha. Why? Because the ten powers of a Buddha themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the ten powers of a Buddha?

One does not contemplate whether all-knowledge is conjoined with or separate from the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha. Why? Because the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha themselves cannot be apprehended, so how could one contemplate whether all-knowledge is conjoined with or separate from the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha?

One does not contemplate whether all-knowledge is conjoined with or separate from a Buddha, nor does one contemplate whether a Buddha is conjoined with or separate from all-knowledge. Why? Because all-knowledge is precisely a Buddha, and a Buddha is precisely all-knowledge.

One does not contemplate whether all-knowledge is conjoined with or separate from bodhi, nor does one contemplate whether bodhi is conjoined with or separate from all-knowledge. Why? Because all-knowledge is precisely bodhi, and bodhi is precisely all-knowledge.

O Sariputra! Because great bodhisattvas practicing prajnaparamita are in accord with dharmas such as these, they are said to be in accord with prajnaparamita.

Furthermore, O Sariputra! Great bodhisattvas practicing prajnaparamita do not cling to form as existent or nonexistent; they do not cling to feeling, perception, formations, or consciousness as existent or nonexistent. They do not cling to form as permanent or impermanent; they do not cling to feeling, perception, formations, or consciousness as permanent or impermanent.

They do not cling to form as pleasant or painful; they do not cling to feeling, perception, formations, or consciousness as pleasant or painful. They do not cling to form as self or non-self; they do not cling to feeling, perception, formations, or consciousness as self or non-self. They do not cling to form as quiescent or not quiescent; they do not cling to feeling, perception, formations, or consciousness as quiescent or not quiescent.

They do not cling to form as empty or not empty; they do not cling to feeling, perception, formations, or consciousness as empty or not empty. They do not cling to form as having marks or being signless; they do not cling to feeling, perception, formations, or consciousness as having marks or being signless. They do not cling to form as involving aspiration or being wishless; they do not cling to feeling, perception, formations, or consciousness as involving aspiration or being wishless.

O Sariputra! Because great bodhisattvas practicing prajnaparamita are in accord with dharmas such as these, they are said to be in accord with prajnaparamita.

Furthermore, O Sariputra! Great bodhisattvas practicing prajnaparamita do not think: “I practice prajnaparamita.” They do not think: “I do not practice prajnaparamita.” They do not think: “I either practice or do not practice prajnaparamita.” They do not think: “I neither practice nor fail to practice prajnaparamita.”

O Sariputra! Because great bodhisattvas practicing prajnaparamita are in accord with dharmas such as these, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra, when great bodhisattvas cultivate prajnaparamita, they do not cultivate prajnaparamita for the sake of the perfection of generosity; they do not cultivate prajnaparamita for the sake of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita.

They do not cultivate prajnaparamita for the sake of entering the bodhisattva’s right determination; they do not cultivate prajnaparamita for the sake of attaining the stage of a non-retrogressing bodhisattva.

They do not cultivate prajnaparamita for the sake of bringing sentient beings to maturity; they do not cultivate prajnaparamita for the sake of adorning and purifying Buddha-fields.

They do not cultivate prajnaparamita for the sake of the four establishments of mindfulness; they do not cultivate prajnaparamita for the sake of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path.

They do not cultivate prajnaparamita for the sake of the Buddha’s ten powers; they do not cultivate prajnaparamita for the sake of the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha.

They do not cultivate prajnaparamita for the sake of inner emptiness; they do not cultivate prajnaparamita for the sake of outer emptiness, inner-and-outer emptiness, great emptiness, the emptiness of emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final (ultimate) emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of nonexistence, or the emptiness of the intrinsic nature of nonexistence.

They do not cultivate prajnaparamita for the sake of suchness; they do not cultivate prajnaparamita for the sake of the dharma-dhatu, the nature of dharmas, or the limit of reality.

Why is this? Śāriputra, it is because when great bodhisattvas cultivate prajnaparamita, they do not perceive any differentiation among the natures of dharmas.

Śāriputra, because great bodhisattvas cultivate prajnaparamita in correspondence with dharmas in this way, they are said to be in correspondence with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas who cultivate prajnaparamita do not cultivate prajnaparamita for the sake of the superknowledge realized through the divine eye; they do not cultivate prajnaparamita for the sake of the superknowledges realized through the divine ear, knowledge of others’ minds, recollection of past lives, supernatural powers, or the exhaustion of the outflows. Why is this? Śāriputra, when great bodhisattvas cultivating prajnaparamita do not perceive prajnaparamita itself, how could they perceive the six superknowledges of great bodhisattvas and of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones?

Śāriputra, because great bodhisattvas cultivate prajnaparamita in correspondence with dharmas in this way, they are said to be in correspondence with prajnaparamita.

Furthermore, Śāriputra, when great bodhisattvas cultivate prajnaparamita, they do not think: “Through the superknowledge realized by the divine eye, I observe throughout the Buddha-worlds in the ten directions, numerous as the sands of the Ganges, all sentient beings dying here and being born elsewhere, each according to their various classes.” They do not think: “Through the superknowledge realized by the divine ear, I hear the distinct sounds of all sentient beings throughout the Buddha-worlds in the ten directions, numerous as the sands of the Ganges.” They do not think: “Through the superknowledge of knowing others’ minds, I know the various thoughts belonging to the minds and mental factors of all sentient beings throughout the Buddha-worlds in the ten directions,

numerous as the sands of the Ganges.” They do not think: “Through the superknowledge of recollecting past lives, I remember the various former lives of all sentient beings throughout the Buddha-worlds in the ten directions, numerous as the sands of the Ganges.” They do not think: “Through the superknowledge of supernatural powers, I travel to Buddha-worlds in the ten directions, numerous as the sands of the Ganges, to expound the true Dharma to sentient beings.” They do not think: “Through the superknowledge realized by the exhaustion of the outflows, I clearly know whether the outflows of all sentient beings throughout the Buddha-worlds in the ten directions, numerous as the sands of the Ganges, have or have not been exhausted.”

Śāriputra, because great bodhisattvas cultivate prajnaparamita in correspondence with dharmas in this way, they are said to be in correspondence with prajnaparamita.

Furthermore, Śāriputra, when a great bodhisattva cultivating prajnaparamita is in correspondence with prajnaparamita, through skillful means that bodhisattva can establish immeasurable, countless, and boundless sentient beings in the realm of nirvana without remainder; prevent all evil māras and their retinues from causing harm; eradicate all afflictions; accomplish whatever worldly aims are desired; and receive the mindful protection of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and all great bodhisattvas throughout the Buddha-worlds in the ten directions, numerous as the sands of the Ganges, so that the bodhisattva does not regress and fall back to the stages of a śrāvaka or pratyekabuddha.

That great bodhisattva is supported and protected by śrāvakas and pratyekabuddhas; by the gods of the realm of the Four Great Kings through the gods who exercise sovereignty over the creations of others; by the gods of the Brahmā host through the Great Brahmā gods; by the Radiant gods through the gods of Utmost Radiance and Purity; by the Pure gods through the gods of Pervasive Purity; by the Vast gods through the gods of Abundant Fruit; and by the gods Free from Affliction through the gods of Akaniṣṭha, the summit of the form realm.

Whatever that great bodhisattva undertakes is never obstructed but is swiftly accomplished. All bodily and mental illnesses and sufferings are eliminated. Even if there is unwholesome karma that would bring its result in a future life, it is transformed so that a lighter result is experienced in the present life. Why is this? Śāriputra, it is because that great bodhisattva has loving-kindness and compassion for all sentient beings.

Śāriputra, that great bodhisattva who cultivates prajnaparamita possesses great power and the marvelous efficacy of preparatory practice, and can therefore bring forth all supreme dharani gateways and all supreme samadhi gateways. Through this power, the bodhisattva can at will bring forth all worldly and supramundane qualities. Wherever the bodhisattva is born, the bodhisattva always encounters and reverently serves the Buddhas, the Blessed Ones, and the great bodhisattvas until attaining unsurpassed, perfect enlightenment. Throughout that time, the great bodhisattva is never separated from the Buddhas or the assembly of great bodhisattvas.

Śāriputra, you should know that because this great bodhisattva cultivates prajnaparamita in correspondence with prajnaparamita, the bodhisattva obtains such immeasurable, countless, boundless, inconceivable, excellent merits and benefits.

Furthermore, Śāriputra, great bodhisattvas who cultivate prajnaparamita do not think: “There is a dharma that corresponds or does not correspond with another dharma, or that is equal or unequal to another dharma.” Why is this? Śāriputra, it is because these great bodhisattvas do not perceive any dharma that corresponds or does not correspond with another dharma, or that is equal or unequal to another dharma.

Śāriputra, because great bodhisattvas cultivate prajnaparamita in correspondence with dharmas in this way, they are said to be in correspondence with prajnaparamita.

Fascicle 480

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