大般若波羅蜜多經

02

Furthermore, Kausika! When a great bodhisattva practices profound prajnaparamita, they contemplate thus: All dharmas merely serve as supporting conditions for one another, permeating and fostering growth, successively extending everywhere. Within them there is absolutely no self or anything belonging to a self. When contemplated in accordance with reality, they are unobtainable.

They further give rise to this contemplation: Great bodhisattvas impartially dedicate to all sentient beings the supreme roots of virtue they have cultivated, and together dedicate them toward the attainment of unsurpassed, complete, perfect enlightenment. The mind that cultivates roots of virtue does not conjoin with the mind of dedication; the mind of dedication does not conjoin with the mind that cultivates roots of virtue.

The mind of dedication does not conjoin with the mind of enlightenment; nor does the mind of enlightenment conjoin with the mind of dedication. In relation to the mind of dedication, the mind that cultivates roots of virtue is nonexistent and unobtainable; in relation to the mind that cultivates roots of virtue, the mind of dedication is likewise nonexistent and unobtainable. In relation to the mind of enlightenment, the mind of dedication is nonexistent and unobtainable; in relation to the mind of dedication, the mind of enlightenment is likewise nonexistent and unobtainable.

Although great bodhisattvas contemplate all dharmas in accordance with reality, with regard to all dharmas they see no contemplation whatsoever.

Kausika! This is called the profound prajnaparamita of great bodhisattvas.

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

“Venerable sir! Why, for great bodhisattvas, does the mind that cultivates roots of virtue not conjoin with the mind of dedication, while the mind of dedication also does not conjoin with the mind that cultivates roots of virtue? Why does the mind of dedication not conjoin with the mind of enlightenment, while the mind of enlightenment also does not conjoin with the mind of dedication?

Why, in relation to the mind of dedication, is the mind that cultivates roots of virtue nonexistent and unobtainable, while in relation to the mind that cultivates roots of virtue, the mind of dedication is likewise nonexistent and unobtainable? Why, in relation to the mind of enlightenment, is the mind of dedication nonexistent and unobtainable, while in relation to the mind of dedication, the mind of enlightenment is likewise nonexistent and unobtainable?”

Subhuti replied:

“Kausika! For great bodhisattvas, the mind that cultivates roots of virtue is not mind; the mind of dedication and the mind of enlightenment are likewise not mind. What is not mind cannot engage in cultivation, make a dedication, or serve as that toward which a dedication is made. What is not mind cannot be dedicated to what is not mind. Mind also should not be dedicated to what is not mind. What is not mind should not be dedicated to mind. Mind also should not be dedicated to mind. Why is this? Kausika! Because what is not mind is inconceivable, and what is inconceivable is not mind. Both of these are nonexistent. Within nonexistence, there is no meaning of dedication.

“Kausika! Mind has no intrinsic nature, and mental factors are likewise so. Since mind and mental factors have no intrinsic nature, there is therefore no meaning of mind dedicating to mind. Kausika! If great bodhisattvas contemplate in this way, this is called the profound prajnaparamita of great bodhisattvas.”

At that time, the Blessed One praised Subhuti:

“Excellent! Excellent! You now skillfully expound prajnaparamita for the great bodhisattvas, and you are also able to encourage them to cultivate prajnaparamita diligently and joyfully.”

The Venerable Subhuti said to the Buddha:

“Blessed One! Since I recognize the kindness bestowed upon me, how could I fail to repay it? Why is this?

In the past, the Buddhas and their assemblies of disciples expounded the six paramitas for the great bodhisattvas, demonstrating, teaching, guiding, praising, encouraging, gladdening, comforting, and establishing them so that they might reach the ultimate. At that time, the Blessed One also trained among them and has now attained unsurpassed, complete, perfect enlightenment, turned the wondrous and sublime Dharma wheel, and benefited us.

Therefore, today I must follow the Buddha’s teaching and expound the six paramitas for the great bodhisattvas. I must also demonstrate, teach, guide, praise, encourage, gladden, comfort, and establish them, enabling them to reach the ultimate, swiftly attain unsurpassed, complete, perfect enlightenment, and turn the wondrous and sublime Dharma wheel until the end of future time, bringing benefit and happiness to all sentient beings.

Only then may this be called repaying that kindness.”

The Venerable Subhuti then said again to Sakra, Lord of the Gods:

“Kausika! You asked how great bodhisattvas should abide in prajnaparamita. Listen closely! Listen closely! I shall explain it to you. With regard to profound prajnaparamita, great bodhisattvas should abide where they have never before abided.

“Kausika! The form skandha through the consciousness skandha—and the form skandha through the consciousness skandha—are the nature of emptiness. Great bodhisattvas—and great bodhisattvas—are the nature of emptiness. Whether it is the emptiness of the form skandha through the consciousness skandha or the emptiness of great bodhisattvas, all such emptiness is nondual and admits of no division.

“Kausika! Great bodhisattvas should abide in profound prajnaparamita in this way.”

Kausika! The eye ayatana through the mind ayatana, and the emptiness of the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana, and the emptiness of the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu, and the emptiness of the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu, and the emptiness of the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu, and the emptiness of the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact, and the emptiness of eye-contact through mind-contact;

the feelings arising conditioned by eye-contact through the feelings arising conditioned by mind-contact, and the emptiness of the feelings arising conditioned by eye-contact through the feelings arising conditioned by mind-contact; the earth dhatu through the consciousness dhatu, and the emptiness of the earth dhatu through the consciousness dhatu; the causal condition through the dominant condition, and the emptiness of the causal condition through the dominant condition; ignorance through old age and death, and the emptiness of ignorance through old age and death; the cessation of ignorance through the cessation of old age and death, and the emptiness of the cessation of ignorance through the cessation of old age and death;

the perfection of generosity through prajnaparamita, and the emptiness of the perfection of generosity through prajnaparamita; inner emptiness through the emptiness of the absence of intrinsic nature, and the emptiness of inner emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm, and the emptiness of suchness through the inconceivable realm; the realm of cessation through the unconditioned realm, and the emptiness of the realm of cessation through the unconditioned realm; the Noble Truths of suffering, its origin, its cessation, and the path, and the emptiness of the Noble Truths of suffering, its origin, its cessation, and the path;

the four foundations of mindfulness through the Noble Eightfold Path, and the emptiness of the four foundations of mindfulness through the Noble Eightfold Path; the four dhyanas, the four immeasurables, and the four formless concentrations, and the emptiness of the four dhyanas, the four immeasurables, and the four formless concentrations; the eight liberations and the nine successive attainments, and the emptiness of the eight liberations and the nine successive attainments; the liberation gates of emptiness, signlessness, and wishlessness, and the emptiness of the liberation gates of emptiness, signlessness, and wishlessness; the stage of pure contemplation through the stage of the Tathagata, and the emptiness of the stage of pure contemplation through the stage of the Tathagata;

the Stage of Utmost Joy through the Stage of the Dharma Cloud, and the emptiness of the Stage of Utmost Joy through the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges, and the emptiness of the five kinds of eyes and the six superknowledges; the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha, and the emptiness of the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha; the Dharma of unfailing mindfulness and the nature of constant equanimity, and the emptiness of the Dharma of unfailing mindfulness and the nature of constant equanimity; all dharani gates and samadhi gates, and the emptiness of all dharani gates and samadhi gates;

the Vehicle of the sravakas, the Vehicle of the pratyekabuddhas, and the Supreme Vehicle, and the emptiness of the Vehicle of the sravakas, the Vehicle of the pratyekabuddhas, and the Supreme Vehicle; stream-enterers through Tathagatas, and the emptiness of stream-enterers through Tathagatas; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and the emptiness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; the great bodhisattvas, and the emptiness of the great bodhisattvas; whether the emptiness of the eye ayatana through the knowledge of all aspects or the emptiness of the great bodhisattvas—all these are nondual and without division into two.

Kausika! Great bodhisattvas should abide in the profound prajnaparamita in this manner.

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

“Why should great bodhisattvas, when practicing the profound prajnaparamita, not abide anywhere?”

Subhuti replied:

“Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the form skandha, nor should they abide in the skandhas of feeling, perception, formations, and consciousness. Why? Because they would still be employing apprehension as an expedient means. Thus, through to the knowledge of all things, they should not abide in the knowledge of all things, nor should they abide in the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because they would still be employing apprehension as an expedient means.

“Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the notion, ‘This is the form skandha,’ nor should they abide in the notion, ‘These are the skandhas of feeling, perception, formations, and consciousness.’ Why? Because they would still be employing apprehension as an expedient means. Thus, through to the knowledge of all things, they should not abide in the notion, ‘This is the knowledge of all things,’ nor should they abide in the notion, ‘This is the knowledge of the aspects of the paths or the knowledge of all aspects.’ Why? Because they would still be employing apprehension as an expedient means.

“Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the form skandha through the consciousness skandha as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or not empty, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded. Why?

Because they would still be employing apprehension as an expedient means. Thus, through to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they should not abide in these as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or not empty, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded.

Why? Because they would still be employing apprehension as an expedient means.

“Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the fruit of stream-entry as a manifestation of the unconditioned. Why? Because they would still be employing apprehension as an expedient means. They should not abide in the fruits of once-returning, non-returning, arhatship, the enlightenment of a pratyekabuddha, or the fruit of the Buddhas’ unsurpassed, complete enlightenment as manifestations of the unconditioned. Why? Because they would still be employing apprehension as an expedient means.

“Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the notion that a stream-enterer is a field of merit worthy of receiving offerings. Why? Because they would still be employing apprehension as an expedient means. They should not abide in the notion that a once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, or Tathagata is a field of merit worthy of receiving offerings. Why? Because they would still be employing apprehension as an expedient means.

“Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in the first stage. Why? Because they would still be employing apprehension as an expedient means. They should not abide in the second stage through the tenth stage. Why? Because they would still be employing apprehension as an expedient means.”

Furthermore, Kausika, when great bodhisattvas practice profound prajnaparamita, they should not abide in the thought they had when first arousing the mind of enlightenment and think thus: “I should perfect the perfection of giving, up to the perfection of wisdom. I should perfect the four foundations of mindfulness, up to the Noble Eightfold Path. I should perfect the four dhyanas, the four immeasurables, and the four formless absorptions.

I should perfect the eight liberations and the nine successive meditative attainments. I should perfect the Dharma gates of liberation through emptiness, signlessness, and wishlessness. Once my preparatory practices have been perfected, I shall enter the bodhisattva’s certainty of the arising of nonproduction.

Having attained the certainty of the arising of nonproduction, I should abide at the bodhisattva stage of nonretrogression. I should perfect the bodhisattva’s five superknowledges. Having perfected and come to abide in the bodhisattva’s five superknowledges, I should travel throughout immeasurable and innumerable Buddha-realms to bow before, behold, attend upon, and make offerings to all Buddhas, the Blessed Ones.

After hearing their true Dharma, I shall reflect upon it in accordance with principle and expound it extensively to others. I should purify and adorn lands like the abodes of the Buddhas of the ten directions and establish sentient beings therein. I must transform lands like the abodes of the Buddhas of the ten directions and establish sentient beings therein.

I must teach and transform all kinds of sentient beings so that they may realize unsurpassed, perfect enlightenment, attain nirvana, or be reborn in favorable destinies. I must go to immeasurable and innumerable Buddha-realms to draw near to and attend upon all Buddhas, the Blessed Ones. Moreover, I shall make offerings to them, revere, honor, and praise them with boundless flowers, incense, jeweled necklaces, banners, canopies, music, clothing, food, drink, and other requisites.

I must establish immeasurable, innumerable, and boundless sentient beings so that they become irreversible from unsurpassed, perfect enlightenment.” Why? Because they still employ the notion of attainment as a skillful means.

Furthermore, Kausika, when great bodhisattvas practice profound prajnaparamita, they should not abide in the thought: “I should accomplish the five kinds of purified eyes: the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye.” They should not abide in the thought: “I should accomplish the six supreme superknowledges: the superknowledge of miraculous powers, the superknowledge of the divine eye, the superknowledge of the divine ear, the superknowledge of others’ minds, the superknowledge of recollecting former abodes, and the superknowledge of the exhaustion of the outflows.” They should not abide in the thought: “I should accomplish all supreme Dharma gates of samadhi and gain mastery over all meditative concentrations,

abiding in them as I wish.” They should not abide in the thought: “I should accomplish all supreme Dharma gates of dharani and gain mastery over all dharanis and every task undertaken.” They should not abide in the thought: “I should accomplish the Tathagata’s ten powers, up to the eighteen distinctive qualities of a Buddha.” They should not abide in the thought: “I should accomplish the thirty-two excellent marks and eighty minor characteristics of a Great Being, thereby adorning my body, causing all sentient beings who see me to rejoice and gaze upon me insatiably,

and bringing benefit and happiness to myself.” They should not abide in the thought: “I should accomplish the Dharma of never losing mindfulness and the nature of constant equanimity.” They should not abide in the thought: “I should accomplish the knowledge of all things, the knowledge of all paths, and the knowledge of all aspects, comprehending all dharmas without attachment or obstruction.” Why?

Because they still employ the notion of attainment as a skillful means.

Furthermore, Kausika, when great bodhisattvas practice profound prajnaparamita, they should not abide in such distinctions as: “This one is a follower through faith; this one is a follower of the Dharma; this one is at the eighth stage. This is a stream-enterer who will undergo at most seven more births; this is one who passes from family to family; this is one who has only one interval remaining; this is one who has reached the limit and whose life will cease only after the afflictions have been completely eliminated.

This is a stream-enterer who is assured of never falling into lower states. This is one who enters nirvana in the intermediate state. This is a once-returner who will come to this world only once more before bringing all suffering to an end.

This is one progressing toward the fruit of non-returning; this is one who has attained the fruit of non-returning and will enter nirvana only after reaching the other shore. This is one progressing toward arhatship; this is one who has attained arhatship and will assuredly enter nirvana without remainder in this very life. This is a pratyekabuddha.

This is a bodhisattva who has surpassed the stages of the shravakas, pratyekabuddhas, and others, abides at the stage of a great bodhisattva, cultivates the knowledge of all things, the knowledge of all paths, and the knowledge of all aspects, and fully understands all dharmas and all their characteristics. Thereafter, this bodhisattva will permanently sever the continuity of all habitual tendencies, fetters, and afflictions; realize unsurpassed, perfect enlightenment; become a Tathagata, Worthy One, Perfectly Enlightened One, endowed with great majestic power; turn the wondrous Dharma wheel; perform the deeds of a Buddha; and liberate immeasurable and innumerable sentient beings, enabling them to attain nirvana and perfect peace and happiness.” Why?

Because they still employ the notion of attainment as a skillful means.

Furthermore, Kausika, when great bodhisattvas practice profound prajnaparamita, they should not abide in the thought: “I must skillfully cultivate the four bases of miraculous power and then abide in such supreme meditative concentration. Through this meditative concentration, my power will increase, enabling my lifespan to endure for as many great eons as there are grains of sand in the Ganges.” They should not abide in the thought: “I must enjoy an immeasurable and boundless lifespan.” They should not abide in the thought: “I should accomplish the thirty-two marks, each adorned by a hundred merits, so that all sentient beings who see them will gain great benefit and happiness.” They should not abide in the thought: “I should accomplish the eighty minor characteristics,

each possessing innumerable and immeasurable supreme and rare qualities, so that all sentient beings who see them will gain great benefit.” They should not abide in the thought: “I must dwell in a pure and magnificently adorned realm as vast as Ganges-sand worlds throughout the ten directions.” They should not abide in the thought: “I must sit upon a vajra seat as vast as a great trichiliocosm.” They should not abide in the thought: “I must sit beneath a bodhi tree that is lofty, broad, and immense, adorned with many precious jewels, and constantly emits a wondrous fragrance that pervades everywhere, swiftly extinguishing greed, hatred, and delusion in those who smell it and curing their immeasurable and boundless physical ailments.

Whoever smells the fragrance of this bodhi tree will abandon thoughts of attaining the shravaka or pratyekabuddha vehicles and will certainly realize unsurpassed, perfect enlightenment.” They should not abide in the thought: “May I attain a pure and magnificently adorned Buddha-land, utterly pure and free from every kind of defilement.” Why? Because they still employ the notion of attainment as a skillful means.

Furthermore, Kausika! When great bodhisattvas practice the profound prajnaparamita, they should not abide in such a thought: “May I attain a pure Buddha-land in which there is absolutely no attachment to the names or sounds of the form skandha through the consciousness skandha; no attachment to the names or sounds of the eye ayatana through the mind ayatana; no attachment to the names or sounds of the form ayatana through the dharma ayatana; no attachment to the names or sounds of the eye dhatu through the mind dhatu; no attachment to the names or sounds of the form dhatu through the dharma dhatu; no attachment to the names or sounds of the eye-consciousness dhatu through the mind-consciousness dhatu; no attachment to the names or sounds of eye-contact through mind-contact;

no attachment to the names or sounds of the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; no attachment to the names or sounds of the earth dhatu through the consciousness dhatu; no attachment to the names or sounds of the causal condition through the dominant condition; no attachment to the names or sounds of ignorance through aging and death; no attachment to the names or sounds of the perfection of generosity through prajnaparamita; no attachment to the names or sounds of inner emptiness through the emptiness of the absence of self-nature; no attachment to the names or sounds of suchness through the inconceivable realm; no attachment to the names or sounds of the realm of cessation through the unconditioned realm;

no attachment to the names or sounds of the Noble Truths of suffering, its origin, its cessation, and the path; no attachment to the names or sounds of the four establishments of mindfulness through the Noble Eightfold Path; no attachment to the names or sounds of the four dhyanas, the four immeasurables, and the four formless concentrations; no attachment to the names or sounds of the eight liberations and the nine successive concentrations; no attachment to the names or sounds of the gateways to liberation of emptiness, signlessness, and wishlessness; no attachment to the names or sounds of the Stage of Pure Contemplation through the Stage of the Tathagata; no attachment to the names or sounds of the Stage of Utmost Joy through the Stage of the Dharma Cloud;

no attachment to the names or sounds of the five kinds of eyes and the six superknowledges; no attachment to the names or sounds of the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; no attachment to the names or sounds of the thirty-two marks and the eighty excellent characteristics; no attachment to the names or sounds of the Dharma of never forgetting and the nature of constant equanimity; no attachment to the names or sounds of any dharani gateway or samadhi gateway; no attachment to the names or sounds of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; no attachment to the names or sounds of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle;

and no attachment to the names or sounds of one approaching stream-entry, the fruit of stream-entry, and so forth, through bodhisattva and Tathagata.” Why?

Because this would still employ attainment as an expedient means. Why? Because when all Tathagatas, Arhats, Perfectly Awakened Ones attain unsurpassed, perfect awakening, they fully comprehend that all dharmas are utterly nonexistent and that their names and sounds are unobtainable.

When great bodhisattvas abide on the Stage of Non-retrogression, they likewise see that all dharmas are utterly nonexistent and that their names and sounds are unobtainable.

Kausika! Such is the abiding of great bodhisattvas in the profound prajnaparamita, yet it bears no characteristic of abiding.

Kausika! Great bodhisattvas should abide, yet not abide, in the profound prajnaparamita in accordance with true reality. Employing non-attainment as an expedient means, they should train in this way.

At that time, Sariputra thought: If, when practicing the profound prajnaparamita, great bodhisattvas should not abide in any dharma, how then should they abide in the profound prajnaparamita?

The Venerable Subhuti knew Sariputra’s thought and said:

– What do you think, Venerable One? Where do the minds of the Tathagatas abide?

Sariputra replied:

– The minds of the Tathagatas abide nowhere whatsoever. Why? Because the minds of the Buddhas do not abide in the form skandha through the consciousness skandha; do not abide in the eye ayatana through the mind ayatana; do not abide in the form ayatana through the dharma ayatana; do not abide in the eye dhatu through the mind dhatu; do not abide in the form dhatu through the dharma dhatu; do not abide in the eye-consciousness dhatu through the mind-consciousness dhatu; do not abide in eye-contact through mind-contact; do not abide in the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; do not abide in the earth dhatu through the consciousness dhatu; do not abide in the causal condition through the dominant condition; do not abide in ignorance through aging and death; do not abide in the conditioned realm or the unconditioned realm; do not abide in the perfection of generosity through prajnaparamita; do not abide in inner emptiness through the emptiness of the absence of self-nature; do not abide in suchness through the inconceivable realm; do not abide in the realm of cessation through the unconditioned realm; do not abide in the Noble Truths of suffering, its origin, its cessation, and the path; do not abide in the four establishments of mindfulness through the Noble Eightfold Path; do not abide in the four dhyanas, the four immeasurables, or the four formless concentrations; do not abide in the eight liberations or the nine successive concentrations; do not abide in the gateways to liberation of emptiness, signlessness, and wishlessness; do not abide in the Stage of Pure Contemplation through the Stage of the Tathagata; do not abide in the Stage of Utmost Joy through the Stage of the Dharma Cloud; do not abide in the five kinds of eyes or the six superknowledges; do not abide in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; do not abide in the thirty-two marks or the eighty excellent characteristics; do not abide in the Dharma of never forgetting or the nature of constant equanimity; do not abide in any dharani gateway or samadhi gateway; and do not abide in the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. Why? Because all dharmas are unobtainable. Thus, Subhuti, the mind of a Tathagata abides nowhere whatsoever with respect to all dharmas, yet neither does it fail to abide.

Then the Venerable Subhuti said to Sariputra:

– The same is true of great bodhisattvas when they practice the profound prajnaparamita. Although they abide in prajnaparamita, like the Tathagata their minds abide nowhere with respect to all dharmas, yet neither do they fail to abide. Why? Because when great bodhisattvas practice the profound prajnaparamita, although they abide in prajnaparamita, with respect to the form skandha they neither abide nor fail to abide; with respect to the skandhas of feeling, perception, formations, and consciousness, they likewise neither abide nor fail to abide. Thus, through the knowledge of all things, they neither abide nor fail to abide; with respect to the knowledge of the aspects of the paths and the knowledge of all aspects, they likewise neither abide nor fail to abide. Why? Sariputra! Because form and the other dharmas are free from dual characteristics.

Sariputra! In the profound prajnaparamita, great bodhisattvas should train in accordance with the characteristic of neither abiding nor failing to abide, employing non-attainment as an expedient means.

At that time, some devas in the assembly thought: The words and incantations of the yakshas and others are many and varied. Although obscure and esoteric, we can still understand them clearly. Yet although the Venerable Subhuti expounds the profound prajnaparamita in many words and explains it plainly, how is it that we cannot understand it?

The Venerable Subhuti knew the thoughts of those devas and said:

– Devas! Is it that you cannot understand what I have said?

The devas replied:

– Indeed! Indeed! The phrases and meanings of the profound prajnaparamita spoken by the Venerable One are truly difficult for us to understand.

The Venerable Subhuti said:

– With regard to this profound prajnaparamita, I have never spoken a single word concerning its corresponding meaning. Since you have not heard anything either, by what could you understand it? Why is this? O devas! Because, in the meaning corresponding to profound prajnaparamita, words and language are entirely transcended. Within it, the speaker, the listener, and the one who understands are all unobtainable. The same is true of the profound and wondrous unsurpassed perfect enlightenment realized by all Tathagatas, Arhats, Perfectly Awakened Ones.

You should know, O devas: It is as though a Buddha were to conjure an emanated Buddha, and this emanated Buddha were to conjure the four assemblies, who all came together while he taught them the Dharma. What do you think? Would there truly be a speaker, a listener, or one who understood within this?

The devas replied:

– Venerable sir! There would not.

Subhuti said:

– So it is! O devas! All dharmas are like illusions and magical creations. Now, in the meaning corresponding to this profound prajnaparamita, the speaker, the listener, and the one who understands are all unobtainable.

You should know, O devas: It is also like dreaming that the Buddha is teaching the Dharma to an assembly. What do you think? Would there truly be a speaker, a listener, or one who understood within this?

The devas replied:

– Venerable sir! There would not.

Subhuti said:

– So it is! O devas! All dharmas are like dreams. Now, in the meaning corresponding to this profound prajnaparamita, the speaker, the listener, and the one who understands are all unobtainable.

You should know, O devas: It is like two people within a mountain cave, each facing in a different direction and simultaneously raising their voices in praise of the Buddha, Dharma, and Sangha. What do you think? Can these two echoes hear one another? Can they understand one another?

The devas replied:

– Venerable sir! They cannot.

Subhuti said:

– So it is! O devas! All dharmas are like echoes. Now, in the meaning corresponding to this profound prajnaparamita, the speaker, the listener, and the one who understands are all unobtainable.

You should know, O devas: It is as though an illusionist, or his disciple, standing at a crossroads, were to conjure the four assemblies and a Tathagata who taught them the Dharma. What do you think? Would there truly be a speaker, a listener, or one who understood within this?

The devas replied:

– Venerable sir! There would not!

Subhuti said:

– So it is! O devas! All dharmas are like the creations of an illusionist. Now, in the meaning corresponding to this profound prajnaparamita, the speaker, the listener, and the one who understands are all unobtainable.

You should know, O devas: For this reason, concerning the meaning corresponding to profound prajnaparamita, I have never spoken a single word. Since you have not heard anything either, by what could you understand it?

At that time, the devas again thought: Although the Venerable Subhuti has employed many skillful means to elucidate the exceedingly profound meaning of this prajnaparamita so that we may understand it easily, its meaning becomes ever more profound and ever subtler, difficult to fathom.

The Venerable Subhuti knew their thoughts and said:

– You should know, O devas: The form skandha is neither profound nor subtle; the skandhas of feeling, perception, formations, and consciousness are likewise neither profound nor subtle. Why is this? O devas! Because the intrinsic nature of the form skandha through the intrinsic nature of the consciousness skandha is neither profound nor subtle. Thus, even the knowledge of all things is neither profound nor subtle; the knowledge of the aspects of the path and the knowledge of all aspects are likewise neither profound nor subtle. Why is this? O devas! Because the intrinsic nature of the knowledge of all things, the intrinsic nature of the knowledge of the aspects of the path, and the intrinsic nature of the knowledge of all aspects are neither profound nor subtle.

The devas again thought: In the Dharma taught by the Venerable Subhuti, he does not expound the form skandha, nor does he expound the skandhas of feeling, perception, formations, and consciousness. Why is this? Because the nature of the form skandha and the rest cannot be expressed. Thus, he does not expound the knowledge of all things, nor does he expound the knowledge of the aspects of the path or the knowledge of all aspects. Why is this? Because the nature of the knowledge of all things and the rest cannot be expressed.

While teaching the Dharma, the Venerable Subhuti does not expound the path of stream-entry, the fruition of stream-entry, the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, the fruition of arhatship, the path of a pratyekabuddha, the fruition of a pratyekabuddha, the practices of all great bodhisattvas, or the unsurpassed perfect enlightenment of the Buddhas. Why is this? Because the nature of the path of stream-entry and the rest cannot be expressed. While teaching the Dharma, the Venerable Subhuti also does not expound language or written words. Why is this? Because the nature of language and written words cannot be expressed.

The Venerable Subhuti knew that the devas were reflecting upon the Dharma and said to them:

– So it is! So it is! It is precisely as you have thought: The form skandha through unsurpassed perfect enlightenment, as well as written words and language, cannot be expressed. Therefore, in the meaning corresponding to this profound prajnaparamita, there is no speaker, no listener, and no one who understands. Consequently, regarding all dharmas, you should cultivate firm acceptance in accordance with the teachings.

You should know, O devas: If you wish to realize and abide in the fruitions of stream-entry, once-returning, non-returning, arhatship, the enlightenment of a pratyekabuddha, or the unsurpassed perfect enlightenment of the Buddhas, you must rely upon this acceptance of dharmas in order to realize and abide in them. Thus, O devas, from the first arising of the aspiration until the attainment of the ultimate culmination, great bodhisattvas should abide in this profound prajnaparamita, in which there is no speaking, no hearing, and no understanding. They should always cultivate and study it diligently and should never abandon it even temporarily.

The devas again thought: For which sentient beings does the Venerable Subhuti now wish to teach, and what dharmas does he wish to proclaim?

The Venerable Subhuti knew the thoughts of the devas and said:

– You should know, O devas: I now wish to proclaim Dharma that is like an illusion, a magical creation, and a dream for sentient beings who are like illusions, magical creations, and dreams. Why is this? Because then those who hear the teaching of the Dharma neither hear, understand, nor realize anything.

The devas asked again:

– Are the speaker, the listener, and the Dharma being taught all seen as illusions, magical creations, and dreams?

Subhuti replied:

– So it is! So it is! It is precisely as you have said. Sentient beings are like illusions; because the persons are like illusions, the Dharma taught is also like an illusion. Sentient beings are like magical creations; because the persons are like magical creations, the Dharma taught is also like a magical creation. Sentient beings are like dreams; because the persons are like dreams, the Dharma taught is also like a dream.

You should know, O devas: The self through the seer are all seen as illusions, magical creations, and dreams. The form skandha through the consciousness skandha are likewise seen as illusions, magical creations, and dreams. Even stream-enterers, once-returners, non-returners, arhats, the enlightenment of a pratyekabuddha, and the unsurpassed perfect enlightenment of the Buddhas are seen as illusions, magical creations, and dreams.

The devas asked Subhuti:

– Venerable sir! You have now said only that the self through enlightenment are seen as illusions, magical creations, and dreams. Do you also say that nirvana is seen as an illusion, a magical creation, and a dream?

Subhuti replied:

– I have now said not only that the self through enlightenment are seen as illusions, magical creations, and dreams. I also say that nirvana is seen as an illusion, a magical creation, and a dream.

You devas should know: Even if there were a dharma higher than nirvana, I would still say that it should be seen as an illusion, a magical transformation, or a dream. Why is this? Devas! Because illusions, magical transformations, and dreams, together with all dharmas up to and including nirvana, are all nondual and undivided.

At that time, the great sravakas—the Venerable Sariputra, Mahamaudgalyayana, Mahakosthila, Purnamaitrayaniputra, Mahakatyayana, Mahakasyapa, and others—and immeasurable hundreds of thousands of great bodhisattvas together asked the Venerable Subhuti:

“Such profound prajnaparamita as the Venerable One has taught is difficult to see, difficult to understand, peaceful, subtle, beyond thought, transcending the sphere of thought, supreme and foremost. Who is able to accept it with faith, understand it, and receive it?”

Then Ananda said to the great sravakas and great bodhisattvas:

“There are non-retrogressing great bodhisattvas who are able to receive this prajnaparamita, accept it with faith, and understand it deeply. There are also immeasurable arhats who have seen the Noble Truths, penetrated the profound dharmas to their very source, fulfilled their aspirations, and exhausted all outflows; they too are able to accept this prajnaparamita with faith, understand it, and receive it.

“There are also immeasurable good men, good women, and others who, throughout the immeasurable and incalculable past, drew near to and made offerings to hundreds of thousands of myriads of kotis of Buddhas, made vast vows, planted roots of goodness, possessed keen and discerning wisdom, and received the aid of spiritual friends. They too are able to accept this prajnaparamita with faith, understand it, and receive it. Why is this?

Because such persons make no discrimination between dharma and non-dharma. That is, they do not discriminate form through consciousness as empty or nonempty; nor do they use form through consciousness to discriminate emptiness and nonemptiness. They do not discriminate form through consciousness as having characteristics or lacking characteristics; nor do they use form through consciousness to discriminate the possession or absence of characteristics.

They do not discriminate form through consciousness as involving wishes or wishlessness; nor do they use form through consciousness to discriminate wishes and wishlessness. They do not discriminate form through consciousness as peaceful or not peaceful; nor do they use form through consciousness to discriminate peacefulness and non-peacefulness. They do not discriminate form through consciousness as detached or not detached; nor do they use form through consciousness to discriminate detachment and non-detachment.

They do not discriminate form through consciousness as arisen or unarisen; nor do they use form through consciousness to discriminate arising and non-arising. They do not discriminate form through consciousness as ceased or unceased; nor do they use form through consciousness to discriminate cessation and non-cessation.

“In the same way, up to and including the conditioned and unconditioned realms, they do not discriminate the conditioned and unconditioned realms as empty or nonempty; nor do they use the conditioned and unconditioned realms to discriminate emptiness and nonemptiness. They do not discriminate the conditioned and unconditioned realms as having characteristics or lacking characteristics; nor do they use the conditioned and unconditioned realms to discriminate the possession or absence of characteristics.

They do not discriminate the conditioned and unconditioned realms as involving wishes or wishlessness; nor do they use the conditioned and unconditioned realms to discriminate wishes and wishlessness. They do not discriminate the conditioned and unconditioned realms as peaceful or not peaceful; nor do they use the conditioned and unconditioned realms to discriminate peacefulness and non-peacefulness. They do not discriminate the conditioned and unconditioned realms as detached or not detached; nor do they use the conditioned and unconditioned realms to discriminate detachment and non-detachment.

They do not discriminate the conditioned and unconditioned realms as arisen or unarisen; nor do they use the conditioned and unconditioned realms to discriminate arising and non-arising. They do not discriminate the conditioned and unconditioned realms as ceased or unceased; nor do they use the conditioned and unconditioned realms to discriminate cessation and non-cessation.

“For this reason, such persons are all able to accept this prajnaparamita with faith, understand it, receive it, and uphold it.”

Then the Venerable Subhuti said to the devas:

“Such prajnaparamita is indeed extremely profound, difficult to see, difficult to understand, peaceful, and subtle. It is beyond thought, transcends the sphere of thought, and is supreme and foremost. Yet within it there is truly no person who can accept it with faith, understand it, and receive it. Why is this? Because within it there is no dharma that can be revealed. Since there truly is no dharma that can be revealed, one who accepts it with faith, understands it, receives it, and upholds it is also unobtainable.”

At that time, Sariputra asked Subhuti:

“Is it not the case that within the profound teaching of prajnaparamita there are dharmas corresponding to the Three Vehicles—the dharmas of the sravaka vehicle, the dharmas of the pratyekabuddha vehicle, and the dharmas of the Supreme Vehicle—as well as the bodhisattva path that embraces the great bodhisattvas, from their initial generation of bodhicitta progressively through their tenth generation of bodhicitta? These are called the perfection of generosity through the perfection of prajna.

They abide in inner emptiness through the emptiness of the absence of intrinsic nature. They abide in suchness through the inconceivable realm. They abide in the realm of abandonment through the unconditioned realm.

They abide in the Noble Truths of suffering, its origin, its cessation, and the path. They abide in the four foundations of mindfulness through the Noble Eightfold Path; the four dhyanas, four immeasurables, and four formless absorptions; the eight liberations and nine successive meditative attainments; the liberation-gates of emptiness, signlessness, and wishlessness; the Ground of Utmost Joy through the Ground of the Dharma Cloud; the five kinds of eyes and six superknowledges; the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; the dharma of never losing mindfulness and the nature of constant equanimity; all dharani gateways and samadhi gateways; the knowledge of all phenomena, the knowledge of all aspects of the path, and the knowledge of all aspects;

and even the great bodhisattvas’ attainment of extraordinary superknowledges.

“That is, great bodhisattvas should diligently cultivate profound prajnaparamita so that, wherever they are born, they are always born by transformation, possess non-retrogressing superknowledges, can freely disport themselves, and skillfully penetrate immeasurable Dharma gateways. Traveling from one Buddha-field to another, they constantly make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones. In accordance with their aspirations, they plant roots of merit, receive and uphold the True Dharma of the Buddhas, and constantly remain mindful of unsurpassed, complete awakening.

They continually dwell in supreme meditative concentration, far removed from mental distraction. Through these causes and conditions, they attain unobstructed eloquence, inexhaustible eloquence, eloquence with few errors, appropriate eloquence, swift eloquence, eloquence rich in the exposition of meanings and principles, and the foremost skillful eloquence in the world.”

Subhuti replied:

“Indeed! Indeed! It is exactly as the Venerable One has said. Within this profound teaching of prajnaparamita, non-attainment is employed as the skillful means, extending through the dharmas corresponding to the Three Vehicles, the bodhisattvas’ attainment of extraordinary superknowledges, and their attainment of the foremost skillful eloquence in the world.”

Sariputra again asked Subhuti:

“Within such a profound teaching of prajnaparamita, everything taught employs non-attainment as the skillful means. What dharma here, then, employs non-attainment as the skillful means?”

Subhuti replied:

– Here, the self through the seer employ non-apprehension as skillful means. Here, form through consciousness employ non-apprehension as skillful means. Here, the eye ayatana through the mind ayatana employ non-apprehension as skillful means. Here, the form ayatana through the Dharma ayatana employ non-apprehension as skillful means. Here, the eye dhatu through the mind dhatu employ non-apprehension as skillful means. Here, the form dhatu through the Dharma dhatu employ non-apprehension as skillful means. Here, the eye-consciousness dhatu through the mind-consciousness dhatu employ non-apprehension as skillful means. Here, eye-contact through mind-contact employ non-apprehension as skillful means. Here, the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition employ non-apprehension as skillful means. Here, the earth dhatu through the consciousness dhatu employ non-apprehension as skillful means. Here, the causal condition through the dominant condition employ non-apprehension as skillful means. Here, ignorance through aging and death employ non-apprehension as skillful means. Here, the perfection of generosity through the perfection of prajna employ non-apprehension as skillful means. Here, inner emptiness through the emptiness of the nonexistence of intrinsic nature employ non-apprehension as skillful means. Here, suchness through the inconceivable realm employ non-apprehension as skillful means. Here, the realm of abandonment through the unconditioned realm employ non-apprehension as skillful means. Here, the Noble Truths of suffering, its origin, its cessation, and the path employ non-apprehension as skillful means. Here, the four foundations of mindfulness through the Noble Eightfold Path employ non-apprehension as skillful means. Here, the four dhyanas, the four immeasurables, and the four formless concentrations employ non-apprehension as skillful means. Here, the eight liberations and the nine successive concentrations employ non-apprehension as skillful means. Here, the liberation gateways of emptiness, signlessness, and wishlessness employ non-apprehension as skillful means. Here, the Stage of Pure Contemplation through the Stage of the Tathagata employ non-apprehension as skillful means. Here, the Stage of Utmost Joy through the Stage of the Dharma Cloud employ non-apprehension as skillful means. Here, the five kinds of eyes and the six superknowledges employ non-apprehension as skillful means. Here, the ten powers of the Tathagata through the eighteen unique qualities of a Buddha employ non-apprehension as skillful means. Here, the thirty-two excellent marks and the eighty minor characteristics of a Great Being employ non-apprehension as skillful means. Here, the Dharma of never losing mindfulness and the nature of perpetual equanimity employ non-apprehension as skillful means. Here, all dharani gateways and samadhi gateways employ non-apprehension as skillful means. Here, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects employ non-apprehension as skillful means. Here, the stage of one practicing toward stream-entry and the fruit of stream-entry through the Great Bodhisattva practices and the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas employ non-apprehension as skillful means.

Sariputra asked Subhuti:

– For what reason, within this profound teaching of the perfection of prajna, do even the teachings corresponding to the Three Vehicles employ non-apprehension as skillful means?

For what reason, within this profound teaching of the perfection of prajna, does even the bodhisattva path that gathers in Great Bodhisattvas, from their initial generation of bodhicitta through their tenth generation of bodhicitta, employ non-apprehension as skillful means?

For what reason, within this profound teaching of the perfection of prajna, are even the supreme superknowledges of Great Bodhisattvas gathered in, through their attainment of all forms of skillful eloquence foremost in the world?

Subhuti replied:

– Sariputra! Because of inner emptiness through the emptiness of the nonexistence of intrinsic nature, within this profound teaching of the perfection of prajna, even the teachings corresponding to the Three Vehicles all employ non-apprehension as skillful means.

Sariputra! Because of inner emptiness through the emptiness of the nonexistence of intrinsic nature, within this profound teaching of the perfection of prajna, even the bodhisattva path that gathers in Great Bodhisattvas, from their initial generation of bodhicitta through their tenth generation of bodhicitta, employs non-apprehension as skillful means.

Sariputra! Because of inner emptiness through the emptiness of the nonexistence of intrinsic nature, within this profound teaching of the perfection of prajna, even the supreme superknowledges of Great Bodhisattvas, through all forms of skillful eloquence foremost in the world, employ non-apprehension as skillful means. Why? Because all dharmas are empty, and when examined to their ultimate, final conclusion, they are also apprehended as unobtainable.

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