Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖7,406 words · ~30 min read

Save your scripture progress

Create a free account to save scriptures, track progress, and continue your daily learning path.

Create account →

Interpreted by Inti AI (English)

🪷 AI interpretation

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

“Blessed One! When a great bodhisattva practices the profound prajnaparamita and thusnessfully contemplates the characteristics of all dharmas, the great bodhisattva then sees that the self, up to and including the one who sees, does not arise and is utterly pure. Therefore, the bodhisattva sees that form, up to and including consciousness, does not arise and is utterly pure.

The eye ayatana, up to and including the mind ayatana, does not arise and is utterly pure. The form ayatana, up to and including the dharma ayatana, does not arise and is utterly pure. The eye dhatu, up to and including the mind dhatu, does not arise and is utterly pure.

The form dhatu, up to and including the dharma dhatu, does not arise and is utterly pure. The eye-consciousness dhatu, up to and including the mind-consciousness dhatu, does not arise and is utterly pure. Eye-contact, up to and including mind-contact, does not arise and is utterly pure.

The feelings arising conditioned by eye-contact, up to and including the feelings arising conditioned by mind-contact, do not arise and are utterly pure. The earth dhatu, up to and including the consciousness dhatu, does not arise and is utterly pure. The causal condition, up to and including the predominant condition, does not arise and is utterly pure.

Ignorance, up to and including aging and death, does not arise and is utterly pure. The perfection of giving, up to and including the perfection of wisdom, does not arise and is utterly pure. Internal emptiness, up to and including the emptiness of the absence of inherent nature, does not arise and is utterly pure.

Suchness, up to and including the inconceivable realm, does not arise and is utterly pure. The realm of cessation, up to and including the unconditioned realm, does not arise and is utterly pure. The Noble Truths of suffering, its origin, its cessation, and the path do not arise and are utterly pure.

The four establishments of mindfulness, up to and including the Noble Eightfold Path, do not arise and are utterly pure. The four dhyanas, the four immeasurables, and the four formless samadhis do not arise and are utterly pure. The eight liberations and the nine successive meditative attainments do not arise and are utterly pure.

The liberation gates of emptiness, signlessness, and wishlessness do not arise and are utterly pure. The Stage of Pure Contemplation, up to and including the Stage of the Tathagata, does not arise and is utterly pure. The Stage of Great Joy, up to and including the Stage of the Dharma Cloud, does not arise and is utterly pure.

The five kinds of eyes and the six superknowledges do not arise and are utterly pure. The ten powers of the Tathagata, up to and including the eighteen distinctive qualities of a Buddha, do not arise and are utterly pure. The Dharma of non-forgetfulness and the nature of constant equanimity do not arise and are utterly pure.

All dharani gateways and samadhi gateways do not arise and are utterly pure. The wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects do not arise and are utterly pure. Ordinary beings and the dharmas of ordinary beings do not arise and are utterly pure.

Stream-enterers and the dharmas of stream-enterers do not arise and are utterly pure. Once-returners and the dharmas of once-returners do not arise and are utterly pure. Non-returners and the dharmas of non-returners do not arise and are utterly pure.

Arhats and the dharmas of arhats do not arise and are utterly pure. Pratyekabuddhas and the dharmas of pratyekabuddhas do not arise and are utterly pure. Great bodhisattvas and the dharmas of great bodhisattvas do not arise and are utterly pure.

The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and the dharmas of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, do not arise and are utterly pure.”

Then Shariputra said to Subhuti:

“As I understand the meaning of the Venerable One’s words, the self, sentient beings, and so forth, utterly do not arise. Form, up to and including consciousness, utterly does not arise. Even the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and the dharmas of the Tathagatas utterly do not arise.

If this is so, then ordinary beings undergo birth in the six realms without any distinction. Thus, there would be no need for stream-enterers to attain the fruit of stream-entry; no need for once-returners to attain the fruit of once-returning; no need for non-returners to attain the fruit of non-returning; no need for arhats to attain the fruit of arhatship; no need for pratyekabuddhas to attain the bodhi of a pratyekabuddha; and no need for great bodhisattvas diligently to cultivate and train for the sake of attaining the wisdom of all aspects, thereby successively realizing the five kinds of bodhi.

“Furthermore, Subhuti! If all dharmas utterly do not arise, why do stream-enterers diligently cultivate the true path for the sake of the fruit of stream-entry and permanently eliminate the three fetters? Why do once-returners diligently cultivate for the sake of the fruit of once-returning and permanently eliminate greed, hatred, and delusion?

Why do non-returners diligently cultivate for the sake of the fruit of non-returning, permanently eliminate the lower fetters, and establish the five distinct classes? Why do arhats diligently cultivate for the sake of the fruit of arhatship and permanently eliminate the higher fetters? Why do pratyekabuddhas diligently cultivate the Dharma of dependent origination for the sake of pratyekabuddha-bodhi and awaken by themselves?

Why do great bodhisattvas, in order to liberate immeasurable and innumerable sentient beings, diligently cultivate more than hundreds of thousands of difficult ascetic practices and undergo immeasurable, great sufferings that are difficult to endure? Why do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, attain unsurpassed, perfect, complete awakening and then turn the wondrous Dharma wheel to liberate sentient beings?”

Subhuti replied:

“Shariputra! I do not maintain that, with respect to non-arising dharmas, there are the karma and afflictions of the vehicle of ordinary beings, causing them to pass back and forth through the six realms and undergo different kinds of birth. I do not maintain that, with respect to non-arising dharmas, there are persons who enter the direct contemplation of the Noble Truths.

I do not maintain that, with respect to non-arising dharmas, there are stream-enterers who attain the fruit of stream-entry, up to and including pratyekabuddhas who attain pratyekabuddha-bodhi. I do not maintain that, with respect to non-arising dharmas, there are great bodhisattvas who diligently cultivate and train for the sake of attaining the wisdom of all aspects, thereby successively realizing the five kinds of bodhi.

I do not maintain that, with respect to non-arising dharmas, there are stream-enterers who diligently cultivate the true path for the sake of the fruit of stream-entry in order permanently to eliminate the three fetters, up to and including pratyekabuddhas who diligently cultivate the Dharma of dependent origination for the sake of pratyekabuddha-bodhi in order to awaken by themselves. I do not maintain that, with respect to non-arising dharmas, there are great bodhisattvas who, in order to liberate immeasurable and boundless sentient beings, cultivate more than hundreds of thousands of difficult ascetic practices and undergo immeasurable, great sufferings that are difficult to endure.

Although great bodhisattvas cultivate immeasurable difficult ascetic practices for the sake of sentient beings, they never, while doing so, conceptualize those ascetic practices as suffering. Why? Because if, amid ascetic practices, they were to conceptualize those practices as suffering, they would be utterly unable to bring great benefit to immeasurable, innumerable, and boundless sentient beings.

“All assemblies of great bodhisattvas employ non-attainment alone as skillful means. They regard sentient beings as their fathers, mothers, elder and younger brothers, wives, children, and their own selves. To liberate them, they arouse the aspiration for unsurpassed bodhi and are able to bring great benefit to immeasurable, innumerable, and boundless sentient beings.

“Shariputra! Those great bodhisattvas form this thought: ‘Just as my own nature, in relation to all dharmas, when sought in every manner, in every place, and at every time, is found to be unobtainable, so too are all internal and external dharmas: they are utterly nonexistent and unobtainable.’ If they abide in this perception, they do not perceive any difficult ascetic practices. Therefore, they are able to cultivate more than hundreds of thousands of difficult ascetic practices for immeasurable, innumerable, and boundless sentient beings and bring them great benefit.

Why? Because these great bodhisattvas, in relation to all dharmas and all sentient beings, when seeking in every manner, in every place, and at every time, find them only to be unobtainable; therefore, they do not become attached to these matters.”

Śāriputra! It is not by accepting that unproduced dharma that I hold there is a Tathāgata, Arhat, Perfectly and Completely Enlightened One who attains unsurpassed, perfect enlightenment, turns the sublime Dharma wheel, and liberates sentient beings. Why? Śāriputra! Because all dharmas and all sentient beings are utterly nonexistent and cannot be apprehended, there is no attainment, no liberation, no one who attains, and no one who is liberated.

At that time, Śāriputra asked the Venerable Subhūti:

“What do you think, Venerable? Is a produced dharma realized by accepting production, or is an unproduced dharma realized by accepting nonproduction?”

Subhūti replied:

“I do not accept production in order to realize a produced dharma, nor do I accept nonproduction in order to realize an unproduced dharma.”

Śāriputra asked again:

“What do you think, Venerable? Is an unproduced dharma realized by accepting production, or is a produced dharma realized by accepting nonproduction?”

Subhūti replied:

“I also do not accept production in order to realize an unproduced dharma, nor do I accept nonproduction in order to realize a produced dharma.”

Śāriputra asked:

“If that is so, are there then no attainment and no direct realization?”

Subhūti replied:

“Although there are attainment and direct realization, they are not realized through these two dharmas. It is only in accordance with worldly convention that one speaks of or designates attainment and direct realization; in ultimate truth, there are no attainment and direct realization. It is only in accordance with worldly convention that one speaks of or designates stream-enterers and the fruit of stream-entry, and, in full detail, up to the existence of Tathāgatas, Arhats, Perfectly and Completely Enlightened Ones and the unsurpassed, perfect enlightenment of the Buddhas. In ultimate truth, however, no such things exist.

“Śāriputra! If it is only in accordance with worldly convention that one speaks of or designates attainment, direct realization, stream-enterers, and so forth, while in ultimate truth no such things exist, are the distinctions among the six realms likewise spoken of or designated only in accordance with worldly convention and not in ultimate truth?”

Subhūti replied:

“So it is! So it is! Why? Because in ultimate truth there are no afflictions, karmic obstructions, resultant maturation, produced dharmas, ceased dharmas, defiled dharmas, or purified dharmas.”

Śāriputra again asked the Venerable Subhūti:

“What do you think, Venerable? Do you accept that an as-yet unproduced dharma is produced, or do you accept that an already produced dharma is produced?”

Subhūti replied:

“I do not accept that an as-yet unproduced dharma is produced, nor do I accept that an already produced dharma is produced.”

Śāriputra asked:

“Which dharmas are as yet unproduced, but you do not accept that they are produced?”

Subhūti replied:

“Form through consciousness are as-yet unproduced dharmas, yet I do not accept that they are produced. Why? Because their intrinsic nature is empty. Thus, up to the unsurpassed, perfect enlightenment of the Buddhas, all are as-yet unproduced dharmas, yet I also do not accept that they are produced. Why? Because their intrinsic nature is empty.”

Śāriputra asked:

“Which dharmas have already been produced, but you do not accept that they are produced?”

Subhūti replied:

“Form through consciousness are already produced dharmas, yet I do not accept that they are produced. Why? Because their intrinsic nature is empty. Thus, up to the unsurpassed, perfect enlightenment of the Buddhas, all are already produced dharmas, yet I do not accept that they are produced. Why? Because their intrinsic nature is empty.”

Śāriputra asked again:

“What do you think, Venerable? Do you accept that a produced dharma is produced, or do you accept that an unproduced dharma is produced?”

Subhūti replied:

“I do not accept that a produced dharma is produced, nor do I accept that an unproduced dharma is produced. Why? Because production and nonproduction, these two dharmas, neither unite nor separate; they are without form, invisible, without resistance, and of the single characteristic called signlessness. For this reason, I do not accept that a produced dharma is produced, nor do I accept that an unproduced dharma is produced.”

Śāriputra asked:

“According to what you have said, Venerable, does the term ‘unproduced dharma’ specifically designate the characteristic of nonproduction?”

Subhūti replied:

“In my understanding, even an unproduced dharma cannot be specifically designated as having the characteristic of nonproduction. Why? Because the unproduced dharma, the characteristic of nonproduction, and the specific designation—all these neither unite nor separate; they are without form, invisible, without resistance, and of the single characteristic called signlessness. Ultimately, they cannot be expressed.”

Śāriputra asked:

“With regard to an unproduced dharma, there is the expression ‘unproduced.’ Is this expression ‘unproduced’ itself also unproduced?”

Subhūti replied:

“So it is! So it is! With regard to an unproduced dharma, there is the expression ‘unproduced’; both this dharma and this expression have the meaning of nonproduction.

Why? Because form through consciousness are all unproduced. Why?

Because their original nature is empty. The eye ayatana through the mind ayatana are all unproduced. Why?

Because their original nature is empty. The form ayatana through the dharma ayatana are all unproduced. Why?

Because their original nature is empty. The eye dhatu through the mind dhatu are all unproduced. Why?

Because their original nature is empty. The form dhatu through the dharma dhatu are all unproduced. Why?

Because their original nature is empty. The eye-consciousness dhatu through the mind-consciousness dhatu are all unproduced. Why?

Because their original nature is empty. Eye-contact through mind-contact are all unproduced. Why?

Because their original nature is empty. The feelings produced with eye-contact as their condition through the feelings produced with mind-contact as their condition are all unproduced. Why?

Because their original nature is empty. The earth dhatu through the consciousness dhatu are all unproduced. Why?

Because their original nature is empty. The causal condition through the dominant condition are all unproduced. Why?

Because their original nature is empty. Ignorance through aging and death are all unproduced. Why?

Because their original nature is empty. Bodily, verbal, and mental formations are all unproduced. Why?

Because their original nature is empty. The perfection of generosity through the perfection of prajnaparamita are all unproduced. Why?

Because their original nature is empty. Thus, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, all are unproduced. Why?

Because their original nature is empty.

“Śāriputra! For this reason, with regard to an unproduced dharma, there is the expression ‘unproduced.’ Both this dharma and this expression have the meaning of nonproduction.

“Śāriputra! The Dharma that is taught, the words through which the Dharma is taught, the speaker, and the listener all have the meaning of nonproduction. Why? Because the original nature of all dharmas is empty. Within that emptiness, there is no meaning of arising.”

Then Śāriputra praised Subhūti:

“Venerable, you are foremost among those who teach the Dharma. Apart from the Blessed One, no one is your equal. Why? Because, in response to every question concerning each Dharma gateway, you answer with complete fluency and without obstruction.”

Subhūti replied:

“A disciple of the Buddha must remain unhindered and unattached with regard to all dharmas. The dharmas naturally enable one to answer every inquiry freely and without obstruction. Why? Because all dharmas are utterly without any basis.”

Śāriputra asked:

“Why are all dharmas utterly without any basis?”

Subhūti replied:

“Because the original nature of form through consciousness is empty, they rest neither within, nor without, nor between the two. Thus, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, because their original nature is empty, they rest neither within, nor without, nor between the two.

“Śāriputra! For this reason, I say that all dharmas are utterly without any basis.”

Shariputra! When great bodhisattvas cultivate the six paramitas, form must be purified; feeling, perception, formations, and consciousness must be purified. Thus, up to the knowledge of all things, all must be purified; the knowledge of the aspects of the paths and the knowledge of all aspects must be purified. The path to bodhi must also be purified.

Shariputra further asked:

– Why must great bodhisattvas purify the path to bodhi when cultivating the six paramitas?

Subhuti replied:

– Shariputra! Giving, pure discipline, patience, diligence, meditative concentration, and prajnaparamita are each of two kinds: mundane and supramundane.

Shariputra asked:

– What is called mundane giving paramita? What is called supramundane giving paramita?

Subhuti replied:

– Shariputra! A great bodhisattva becomes a great donor, capable of giving to all shramanas, brahmins, the poor and distressed, the sick, the solitary, stranded travelers, and beggars: clothing, food, drink, and other necessities. If someone comes asking for his son, he gives his son; asking for his daughter, he gives his daughter; asking for his wife, he gives his wife; asking for an official position, he gives an official position; asking for land, he gives land; asking for a kingdom, he gives a kingdom; asking for his head, he gives his head; asking for his eyes, he gives his eyes; asking for his hands or feet, he gives his hands or feet; asking for his joints, he gives his joints; asking for his blood or flesh, he gives his blood or flesh; asking for his skin or bones, he gives his skin or bones; asking for servants, he gives servants; asking for animals, he gives animals. Thus, in accordance with whatever is sought, he gives all manner of inner and outer possessions. Although he performs giving in this way, he still relies upon something, for he gives rise to the thought: I am the giver, that person is the recipient, I am a donor, and I am not miserly. Following the Buddha’s teaching, I relinquish everything; I practice giving paramita.

When practicing giving, that person employs attainment as an expedient, dedicating it equally to all sentient beings so that together they may attain unsurpassed, complete, perfect enlightenment.

He further thinks: I bestow the merit of this giving upon sentient beings so that they may attain happiness in this life and future lives, and ultimately realize nirvana without remainder. In practicing giving, that person still clings to the “three spheres”: first, the notion of oneself; second, the notion of another; and third, the notion of the gift.

Because giving is practiced with attachment to these “three spheres,” it is called mundane giving paramita.

Why is this giving called mundane? Because its cultivation accords with the mundane world, it has no power to transcend mundane dharmas. Thus it is called mundane giving paramita.

Shariputra! When a great bodhisattva practices giving, the “three spheres” must be purified: first, he does not cling to himself as the giver; second, he does not cling to the other as the recipient; and third, he does not cling to the act of giving or its karmic result. This is a great bodhisattva practicing giving with the “three spheres” purified.

Furthermore, Shariputra! A great bodhisattva who, with great compassion foremost, cultivates the merit of giving and gives universally to sentient beings, yet apprehends none of those sentient beings; who dedicates the gift equally to all sentient beings so that together they may attain unsurpassed, complete, perfect enlightenment, yet perceives not the slightest characteristic therein—because he practices giving entirely without attachment, this is called supramundane giving paramita.

Why is this giving called supramundane? Because its cultivation does not accord with the mundane world, it has the power to transcend mundane dharmas. Thus it is called supramundane giving paramita.

Shariputra asked:

– What is called mundane pure discipline paramita, up to prajnaparamita? What is called supramundane pure discipline paramita, up to prajnaparamita?

Subhuti replied:

– Shariputra! If a great bodhisattva, while cultivating pure discipline up to prajna, clings to the “three spheres,” these are called mundane paramitas. Because their cultivation accords with the mundane world, they have no power to transcend mundane dharmas. If a great bodhisattva, while cultivating pure discipline up to prajna, remains unattached and thus purifies the “three spheres,” these are called supramundane paramitas. Because their cultivation does not accord with the mundane world, they have the power to transcend mundane dharmas.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita are of two kinds: mundane and supramundane. What is called mundane prajnaparamita? What is called supramundane prajnaparamita?

Shariputra! If a great bodhisattva, when cultivating giving, practices giving while relying upon attainment and further thinks: I am able to subdue the miserly mind and practice giving—this great bodhisattva gives while relying upon the notions of a self and sentient beings. Although he relinquishes all his inner and outer possessions, this is not called supramundane prajna.

If a great bodhisattva, when cultivating pure discipline, cultivates pure discipline while relying upon attainment and further thinks: I am able to abide in the merits of the dhutanga practices. I am able to subdue body, speech, and mind. I am able to cultivate the ten wholesome courses of karma—this great bodhisattva relies upon views of a self, sentient beings, and wholesome dharmas. Although he can cultivate various kinds of pure discipline, dedicate them equally to all sentient beings, and together with them transfer the merit toward unsurpassed, complete, perfect enlightenment, he regards the fruit of bodhi as truly existent and, relying upon those merits, praises himself and disparages others. This also is not called supramundane prajna.

If a great bodhisattva, when cultivating patience, cultivates patience while relying upon attainment and further thinks: I am able patiently to endure and accept all the harm that sentient beings inflict upon me—this great bodhisattva relies upon views of a self, sentient beings, and patience. Although he can patiently endure and accept the harm caused by others, dedicate the roots of virtue from this patience equally to all sentient beings, and together with them transfer the merit toward unsurpassed, complete, perfect enlightenment, because he employs attainment as an expedient, this is not called supramundane prajna.

If a great bodhisattva, when cultivating diligence, cultivates diligence while relying upon attainment and further thinks: I am able to arouse diligence of body and mind and zealously cultivate the two provisions of merit and wisdom—although this great bodhisattva constantly arouses diligence of body and mind and zealously cultivates the two provisions of merit and wisdom, he apprehends characteristics of merit and wisdom in body and mind, apprehends the characteristic of a self and the characteristics of sentient beings, and also apprehends the characteristic of the bodhi he seeks. Because he employs attainment as an expedient, this is not yet called supramundane prajna.

If a great bodhisattva, when cultivating meditative concentration, cultivates meditative concentration while relying upon attainment and further thinks: I am able to cultivate loving-kindness, compassion, sympathetic joy, equanimity, samadhi, meditative attainments, meditative concentrations, and supernormal powers, freely entering and emerging from them—this great bodhisattva becomes intoxicated with meditative absorptions. Although he dedicates the roots of virtue arising from the attainment of meditative absorption equally to sentient beings, and together with them transfers the merit toward unsurpassed, complete, perfect enlightenment, because he employs attainment as an expedient, this is not yet called supramundane prajna.

If a great bodhisattva, while practicing prajnaparamita, relies on attainment to practice prajnaparamita and thinks: “I am able to contemplate the emptiness of all dharmas; that is, the emptiness of form through the emptiness of consciousness. In this way, even the unsurpassed, complete enlightenment of all Buddhas is empty.” Although this great bodhisattva, using attainment as a skillful means, contemplates that absolutely everything is empty, impartially dedicates roots of virtue to all sentient beings, together with them transfers the merit toward unsurpassed, complete enlightenment, generates a mind of sympathetic joy in the impartial practice of wholesome dharmas by self and others, diligently repents and eliminates the evil deeds personally committed,

and diligently entreats immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds of the ten directions to turn the wondrous Dharma wheel, liberate sentient beings, and continually manifest extraordinary supernormal powers to bring great benefit to sentient beings—because this bodhisattva uses attainment as a skillful means, it cannot yet be called supramundane prajna.

It is called only mundane prajnaparamita.

Shariputra! If a great bodhisattva, while practicing generosity, uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to self, sentient beings, generosity, and so forth, and, because the “three spheres” are pure, practices the perfection of generosity directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to self, sentient beings, pure discipline, and so forth, and, because the “three spheres” are pure, practices the perfection of pure discipline directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to self, sentient beings, patient endurance, and so forth, and, because the “three spheres” are pure, practices the perfection of patient endurance directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to self, sentient beings, bodily and mental diligence, and the provisions of merit and wisdom, and, because the “three spheres” are pure, practices the perfection of diligence directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to self, sentient beings, the dhyanas, samadhis, and meditative attainments, and, because the “three spheres” are pure, practices the perfection of meditative concentration directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva uses wondrous wisdom and non-attainment as a skillful means, attaining absolutely nothing with regard to all dharmas and all sentient beings, and, because the “three spheres” are pure, practices prajnaparamita directed toward unsurpassed, complete enlightenment and purifies the path of enlightenment, this is called supramundane prajna.

If a great bodhisattva impartially gives all such roots of virtue to sentient beings and, together with them, transfers the merit toward unsurpassed, complete enlightenment, one should know that such transference is the unsurpassed transference, the undifferentiated transference, the incomparable transference, the inconceivable transference, the unobstructed transference, the immeasurable transference, and the wondrous transference. This is called supramundane prajnaparamita.

Shariputra! For what reasons are these six paramitas called mundane? And for what reasons are they called supramundane?

Shariputra! As to “mundane”: because those six paramitas are mundane, they are called mundane. Because they create the world, they are called mundane. Because they arise through the world, they are called mundane. Because they exist for the sake of the world, they are called mundane. Because the world is their cause, they are called mundane. Because they belong to the world, they are called mundane. Because they rely upon the world, they are called mundane.

Shariputra! As to “supramundane”: because these six paramitas are supramundane, they are called supramundane. Because they transcend the world, they are called supramundane. Because they lead out of the world, they are called supramundane. Because they are free from the world, they are called supramundane. Because they depart from the world, they are called supramundane. Because they transcend from within the world, they are called supramundane. Because they emerge from the world, they are called supramundane. Because, relying upon the world, they go beyond it, they are called supramundane.

Shariputra! When great bodhisattvas practice the six paramitas in this way, they purify the path of enlightenment.

At that time, Shariputra asked the Venerable Subhuti:

“What is called the path of enlightenment of great bodhisattvas?”

Subhuti replied:

“Shariputra! The perfection of generosity through prajnaparamita is the path of enlightenment of great bodhisattvas. The emptiness of internal phenomena through the emptiness of the absence of intrinsic nature is the path of enlightenment of great bodhisattvas.

Suchness through the inconceivable realm is the path of enlightenment of great bodhisattvas. The noble truths of suffering, its origin, its cessation, and the path are the path of enlightenment of great bodhisattvas. The four foundations of mindfulness through the Noble Eightfold Path are the path of enlightenment of great bodhisattvas.

The four dhyanas, four immeasurables, and four formless concentrations are the path of enlightenment of great bodhisattvas. The eight liberations and nine successive meditative attainments are the path of enlightenment of great bodhisattvas. The gateways to liberation of emptiness, signlessness, and wishlessness are the path of enlightenment of great bodhisattvas.

The Ground of Utmost Joy through the Dharma Cloud Ground are the path of enlightenment of great bodhisattvas. All dharani gateways and samadhi gateways are the path of enlightenment of great bodhisattvas. The five kinds of eyes and six superknowledges are the path of enlightenment of great bodhisattvas.

The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are the path of enlightenment of great bodhisattvas. The Dharma of never forgetting and the nature of constant equanimity are the path of enlightenment of great bodhisattvas. The knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are the path of enlightenment of great bodhisattvas.

“Shariputra! Thus, all these immeasurable and boundless great qualities are the path of enlightenment of great bodhisattvas.”

Shariputra again asked:

“Through the majestic power of which paramita are the qualities described by the Venerable One accomplished?”

Subhuti replied:

“The qualities I have described are accomplished through the majestic power of prajnaparamita. Why is this? Shariputra! Because this prajnaparamita can be the mother of all wholesome dharmas. All the wholesome dharmas of shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are born from it. This prajnaparamita can universally preserve all wholesome dharmas; all the wholesome dharmas of shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas abide within it.

“Shariputra! The assemblies of great bodhisattvas in the past who trained to complete prajnaparamita attained unsurpassed, complete enlightenment. The assemblies of great bodhisattvas in the future who train to complete prajnaparamita will attain unsurpassed, complete enlightenment. The assemblies of great bodhisattvas now present throughout the immeasurable Buddha-fields of the ten directions who train to complete prajnaparamita are presently attaining unsurpassed, complete enlightenment.”

Furthermore, Śāriputra, if a great bodhisattva hears the teaching of prajnaparamita and his mind is neither doubtful nor confused, you should know that this great bodhisattva constantly abides in this way and never relinquishes it. That is, employing non-apprehension as skillful means, he constantly applies himself diligently to liberating all sentient beings. You should know that this great bodhisattva has perfected such supreme mental engagement, called mental engagement corresponding to great compassion.

At that time, Śāriputra asked Subhūti:

– If a great bodhisattva constantly abides in this way and never relinquishes it, thereby perfecting mental engagement corresponding to great compassion, then all sentient beings would also become great bodhisattvas. Why? Because all sentient beings likewise never relinquish this abiding and mental engagement. Thus, great bodhisattvas would be no different from all sentient beings.

The Venerable Subhūti replied:

– Excellent! Excellent! What you have said accords precisely with what I teach. Although you have merely questioned me, you have thereby confirmed my meaning. Why? Śāriputra, because sentient beings, up to and including one who sees, do not exist, you should know that such abiding and mental engagement likewise do not exist. Because sentient beings, up to and including one who sees, are unreal, you should know that such abiding and mental engagement are likewise unreal. Because sentient beings, up to and including one who sees, are without intrinsic nature, you should know that such abiding and mental engagement are likewise without intrinsic nature. Because sentient beings, up to and including one who sees, are empty, you should know that such abiding and mental engagement are likewise empty. Because sentient beings, up to and including one who sees, are utterly detached, you should know that such abiding and mental engagement are likewise utterly detached. Because sentient beings, up to and including one who sees, are quiescent, you should know that such abiding and mental engagement are likewise quiescent. Because sentient beings, up to and including one who sees, have no awareness, you should know that such abiding and mental engagement likewise have no awareness.

Śāriputra, because form through consciousness do not exist, are unreal, without intrinsic nature, empty, utterly detached, quiescent, and without awareness, you should know that such abiding and mental engagement likewise do not exist, are unreal, without intrinsic nature, empty, utterly detached, quiescent, and without awareness. In the same way, because śrāvakas, pratyekabuddhas, and the fruit of unsurpassed, complete enlightenment do not exist, are unreal, without intrinsic nature, empty, utterly detached, quiescent, and without awareness, you should know that such abiding and mental engagement likewise do not exist, are unreal, without intrinsic nature, empty, utterly detached, quiescent, and without awareness.

Śāriputra, for this reason great bodhisattvas are never separated from such abiding and mental engagement and are no different from sentient beings. Because all dharmas and all sentient beings are completely empty, there is no difference between them.

Then the Blessed One praised Subhūti:

– Excellent! Excellent! You have skillfully proclaimed prajnaparamita for the great bodhisattvas, entirely relying upon the Tathāgata’s majestic spiritual power. Anyone who wishes to proclaim prajnaparamita for the great bodhisattvas should proclaim it just as you have done. Any great bodhisattva who wishes to study prajnaparamita should study according to your words. If a great bodhisattva studies prajnaparamita according to your instruction, that great bodhisattva will swiftly attain the fruit of unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and bring peace and happiness to all sentient beings until the end of future time.

As the Venerable Subhūti proclaimed profound prajnaparamita to the great assembly, this trichiliocosm shook in six ways: the east rose while the west sank; the west rose while the east sank; the south rose while the north sank; the north rose while the south sank; the center rose while the periphery sank; and the periphery rose while the center sank.

The Blessed One then smiled. The Venerable Subhūti asked:

– Blessed One, for what cause and on what occasion does the Blessed One smile?

The Buddha told Subhūti:

– Just as I am now proclaiming prajnaparamita for the great bodhisattvas in this trichiliocosm, so too, at this very moment, in immeasurable, innumerable, and boundless worlds throughout the ten directions, Tathāgatas, Arhats, Perfectly Enlightened Ones are likewise proclaiming prajnaparamita for assemblies of great bodhisattvas. Just as I am proclaiming prajnaparamita here in this trichiliocosm, where one hundred and twenty trillion devas and humans have all attained the acquiescence that dharmas are unproduced, so too, today, throughout immeasurable, innumerable, and boundless worlds in the ten directions, immeasurable, innumerable, and boundless kinds of sentient beings hear those Buddhas proclaim prajnaparamita for assemblies of great bodhisattvas. Regarding all dharmas as empty, they generate the aspiration for unsurpassed, complete enlightenment. Giving rise to profound faith and understanding, they fervently cultivate the practices of great bodhisattvas.

Fascicle 498A

End

IV. CHAPTER ON THE LORD OF THE DEVAS

At that time, within this trichiliocosm, all the Four Great Heavenly Kings and the lords of the devas, up to those dwelling in the Heaven of Ultimate Form, together with immeasurable hundreds of thousands of myriads of koṭis in their retinues, came and sat in the assembly. Through the ripened results produced by their pure karma, these devas emitted brilliant radiance from their bodies. Yet compared with the radiance constantly manifested by the Tathāgata, theirs did not equal even one hundredth, one thousandth, or even the smallest fraction thereof.

Why? Among all forms of radiance, the Buddha’s radiance constantly shines with majestic power. His radiance is the most honored, the most excellent, the highest, and the most sublime.

It is incomparable and unequaled, supreme and foremost. The Buddha’s radiance completely eclipsed and extinguished the radiance of the devas, just as the light of the full autumn moon eclipses all the stars.

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

– Now, throughout this trichiliocosm, all the Four Great Heavenly Kings and the lords of the devas, up to those dwelling in the Heaven of Ultimate Form, have gathered here with their retinues, wishing to hear the Venerable One proclaim prajnaparamita. We beseech the Venerable One to have compassion for us and proclaim it.

Venerable One, what is the profound prajnaparamita of the great bodhisattvas? How do great bodhisattvas abide in prajnaparamita? How should great bodhisattvas study prajnaparamita?

The Venerable Subhūti told Śakra, Lord of the Devas:

– Kauśika, you and the assembly of devas should listen attentively and reflect well. Relying upon the Buddha’s majestic spiritual power and following the Tathāgata’s intent, I shall proclaim prajnaparamita for the great bodhisattvas. Great bodhisattvas may abide in that Dharma in this way and train in it in this way.

Kauśika, those among you devas who have not yet generated the aspiration to attain unsurpassed, complete enlightenment should now generate it.

Kauśika, those who have already entered the certainty of rightness leading beyond birth as śrāvakas or pratyekabuddhas cannot generate the aspiration for great enlightenment anew. Why? Kauśika, because they have cut off the stream of birth and death. If any among them can generate the aspiration for the fruit of unsurpassed, complete enlightenment, I rejoice in it as well. Why? Because all noble beings should seek the supreme Dharma. I would never obstruct their excellent wholesome qualities.

Kauśika, you asked, ‘What is the prajnaparamita of the great bodhisattvas?’ Listen! Listen well! I shall explain it clearly to you.

Kausika! If a great bodhisattva gives rise to a mind associated with omniscience and, taking non-apprehension as skillful means, contemplates the form skandha through the consciousness skandha as impermanent, suffering, non-self, impure, empty, signless, wishless, quiescent, remote, like a disease, a tumor, an arrow, or a sore; as affliction, oppression, ruin, decay, instability, swiftly perishing, fearful, repulsive, calamitous, adverse, pestilential, contagious, insecure, unreliable, unborn, unceasing, undefiled, unpurified, inactive, and unconditioned.

They contemplate the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; the earth dhatu through the consciousness dhatu; and ignorance through aging and death, in the same way.