大般若波羅蜜多經

02

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

“Blessed One! If good men and good women abiding in the Great Vehicle do not employ skillful means and conceive the notion of prajnaparamita with regard to prajnaparamita, do these good men and good women, employing attainment as their means, abandon and distance themselves from profound prajnaparamita?”

The Buddha said:

“Subhuti! Excellent, excellent! It is so, it is so! It is exactly as you say. Because those good men and good women cling to names and characteristics, they abandon and distance themselves from this profound prajnaparamita.”

The venerable Subhuti again addressed the Buddha:

“Blessed One! Why do those good men and good women cling to names and characteristics?”

The Buddha said:

“Subhuti! Those good men and good women grasp at names and seize upon characteristics with regard to profound prajnaparamita. Having grasped at names and characteristics, they become absorbed in prajnaparamita and give rise to arrogance, and thus cannot realize the true characteristic of prajna. Therefore, such persons abandon and distance themselves from profound prajnaparamita.

“Furthermore, Subhuti! If good men and good women abiding in the Great Vehicle employ skillful means with regard to profound prajnaparamita, do not give rise to deluded conceptions of prajnaparamita, employ non-attainment as their means, neither grasp at names and characteristics with regard to profound prajnaparamita nor become absorbed in deluded conceptions or give rise to arrogance, they can then realize the true characteristic of prajna. You should know that such persons neither abandon nor distance themselves from profound prajnaparamita.”

The venerable Subhuti then addressed the Buddha:

“Blessed One! It is truly wondrous. You skillfully reveal and distinguish for the great bodhisattvas the characteristics of attachment and non-attachment with regard to prajnaparamita.”

At that time, Sariputra asked Subhuti:

“How do great bodhisattvas give rise to the characteristics of attachment and non-attachment with regard to profound prajnaparamita?”

Subhuti replied:

“If good men and good women abiding in the Great Vehicle do not employ skillful means, then when practicing profound prajnaparamita, they regard form as empty and give rise to attachment to the notion of emptiness; they regard feeling, perception, formations, and consciousness as empty and give rise to attachment to the notion of emptiness. In this way, up to regarding the knowledge of all things as empty, they give rise to attachment to the notion of emptiness; regarding the knowledge of the aspects of the path and the knowledge of all aspects as empty, they give rise to attachment to the notion of emptiness.

“Furthermore, Sariputra! If good men and good women abiding in the Great Vehicle do not employ skillful means, then when practicing prajnaparamita, they regard form as form and give rise to attachment to the notion of form. In this way, up to regarding the knowledge of all aspects as the knowledge of all aspects, they give rise to attachment to the notion of the knowledge of all aspects. They regard past dharmas as past dharmas and give rise to attachment to the notion of past dharmas. They regard future dharmas as future dharmas and give rise to attachment to the notion of future dharmas. They regard present dharmas as present dharmas and give rise to attachment to the notion of present dharmas.

“Furthermore, Sariputra! Employing attainment as their means, great bodhisattvas, from the time they first arouse the aspiration, give rise to attached notions of practice with regard to the perfection of generosity through to the knowledge of all aspects. Sariputra! When practicing profound prajnaparamita, if great bodhisattvas do not employ skillful means but instead employ attainment as their means and give rise to such attached notions, these are called the characteristics of attachment.

“Furthermore, Sariputra! Regarding your earlier question as to how great bodhisattvas do not become attached to characteristics with regard to profound prajnaparamita: when great bodhisattvas practice profound prajnaparamita with skillful means, they give rise to no notion that form is empty or not empty; they give rise to no notion that feeling, perception, formations, or consciousness are empty or not empty. In this way, up to the knowledge of all things, they give rise to no notion that it is empty or not empty; with regard to the knowledge of the aspects of the path and the knowledge of all aspects, they give rise to no notion that they are empty or not empty.

With regard to past dharmas, they give rise to no notion that they are empty or not empty. With regard to future and present dharmas, they give rise to no notion that they are empty or not empty.

“Furthermore, Sariputra! When great bodhisattvas practice profound prajnaparamita with skillful means, they do not entertain such thoughts as:

“I am able to practice generosity; this is the generosity that is practiced; such is the practice of generosity.

“I am able to observe moral discipline; this is the observance of moral discipline; such is the observance of moral discipline.

“I am able to cultivate patience; this is the cultivation of patience; such is the cultivation of patience.

“I am able to practice diligence; this is the practice of diligence; such is diligence.

“I am able to cultivate meditative concentration; this is the cultivation of meditative concentration; such is the cultivation of meditative concentration.

“I am able to cultivate wisdom; this is the cultivation of wisdom; such is the cultivation of wisdom.

“I am able to plant merit; this is the field in which merit is planted; such is the planting of merit.

“I am able to enter the bodhisattva’s Rightful Establishment that transcends birth.

“I am able to adorn and purify Buddha lands.

“I am able to bring sentient beings to maturity.

“I am able to attain the knowledge of all-knowledge.

“Sariputra! When this great bodhisattva practices profound prajnaparamita, they employ skillful means. They make no distinctions concerning any of these because they thoroughly comprehend the emptiness of internal dharmas through to the emptiness of the absence of intrinsic nature in dharmas.

“Sariputra! This is called a great bodhisattva practicing profound prajnaparamita without attachment to characteristics.”

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

“When good men and good women abiding in the Great Vehicle practice profound prajnaparamita, how may one know that attachment to characteristics has arisen in them?”

Subhuti replied:

“When good men and good women abiding in the Great Vehicle practice profound prajnaparamita, if they do not employ skillful means but instead employ attainment as their means, they give rise in their own minds to notions: they give rise to the notion of generosity, through to the notion of the knowledge of all-knowledge; they give rise to notions of the Buddhas and to the notion of planting roots of virtue in relation to the Buddhas; gathering together all the roots of virtue they have planted, they bestow them equally upon all sentient beings and dedicate them together toward unsurpassed, complete enlightenment.

“Kausika! From this, one should know that when good men and good women abiding in the Great Vehicle practice profound prajnaparamita, they give rise to attachment to characteristics.

“Kausika! If good men and good women are attached to characteristics, they cannot cultivate unattached prajnaparamita and dedicate it toward unsurpassed, complete enlightenment. Why? Kausika! Because the intrinsic nature of form cannot be dedicated, and so forth through to the intrinsic nature of the knowledge of all aspects, which likewise cannot be dedicated.”

Furthermore, Kausika! If a great bodhisattva wishes to instruct, exhort, guide, praise, and gladden other sentient beings regarding unsurpassed, perfect enlightenment, that bodhisattva should contemplate the equal true nature of all dharmas. In accordance with this, the bodhisattva should direct the mind and instruct, exhort, guide, praise, and gladden other sentient beings, saying: “Good sons!

When practicing generosity, you should not discriminate, ‘I am able to practice generosity.’ And so forth, up to when practicing the knowledge of all aspects, you should not discriminate, ‘I am able to practice the knowledge of all aspects.’ When cultivating the unsurpassed, perfect enlightenment of the Buddhas, you should not discriminate, ‘I am able to cultivate the unsurpassed, perfect enlightenment of the Buddhas.’”

Kausika! Great bodhisattvas who instruct, exhort, guide, praise, and gladden other sentient beings regarding unsurpassed, perfect enlightenment should instruct, exhort, guide, praise, and gladden them in this way. If they can do so, they will cause neither themselves nor others to suffer any diminution, just as the Tathagatas have instructed, exhorted, guided, praised, and gladdened sentient beings.

Kausika! If good men, good women, and others who abide in the Great Vehicle can instruct, exhort, guide, praise, and gladden sentient beings in this way, they can remain far removed from all attachment.

At that time, the Blessed One praised Subhuti:

– Excellent! Excellent! You have now skillfully explained the characteristics of attachment for the great bodhisattvas. Yet there are still other subtle attachments. I shall explain them for you; listen well and reflect carefully.

Subhuti addressed the Buddha:

– Blessed One! We earnestly entreat the Blessed One to expound them. We greatly wish to hear.

The Buddha said:

– Subhuti! Good sons and others who abide in the Great Vehicle and wish to attain unsurpassed, perfect enlightenment are attached if they apprehend characteristics and recollect the Tathagata, the Worthy One, the Perfectly Enlightened One. They are attached if, apprehending characteristics, they recollect all the roots of virtue of the Buddhas, the Blessed Ones, of the three times, from their initial generation of the aspiration for enlightenment until the True Dharma long abides, and then rejoice in them and dedicate them to unsurpassed, perfect enlightenment. They are attached if, apprehending characteristics, they recollect the roots of virtue cultivated by the Tathagatas’ disciples, rejoice in them, and dedicate them to unsurpassed, perfect enlightenment. Why? Because one should neither apprehend characteristics in nor recollect and discriminate the meritorious roots of virtue of the Tathagatas and their disciples. Whoever apprehends characteristics does so falsely.

Subhuti then addressed the Buddha:

– Blessed One! Is such prajnaparamita truly profound?

The Buddha said:

– So it is! For the intrinsic nature of all dharmas is originally free from all things.

Subhuti again addressed the Buddha:

– Blessed One! Should such prajnaparamita be venerated?

The Buddha said:

– So it is! Although it brings abundant merit, this prajnaparamita neither creates, acts, nor realizes.

Subhuti again addressed the Buddha:

– Blessed One! This is because the nature of all dharmas cannot be realized.

The Buddha said:

– So it is! For all dharmas have one nature, not two. Subhuti, you should know that the one nature of all dharmas is precisely the absence of intrinsic nature.

The absence of intrinsic nature in all dharmas is precisely their one nature.

Such oneness of nature and absence of intrinsic nature in all dharmas is their original true nature. This original true nature neither creates nor acts. If a great bodhisattva knows in accordance with reality that this one nature and absence of intrinsic nature neither creates nor acts, that bodhisattva remains far removed from all attachment.

Subhuti again addressed the Buddha:

– Blessed One! Is such prajnaparamita difficult to comprehend?

The Buddha said:

– So it is! For profound prajnaparamita cannot be seen, heard, comprehended, or known.

Subhuti again addressed the Buddha:

– Blessed One! Is such prajnaparamita inconceivable?

The Buddha said:

– So it is! For profound prajnaparamita cannot be apprehended by the mind, since it is far removed from the characteristics of mind; it cannot be apprehended through form, since it is far removed from the characteristics of form. And so forth, up to it cannot be apprehended through the knowledge of all aspects, since it is far removed from the characteristics of the knowledge of all aspects. It cannot be apprehended through any dharma, since it is far removed from the characteristics of all dharmas.

Subhuti again addressed the Buddha:

– Blessed One! Is such prajnaparamita devoid of anything that creates or acts?

The Buddha said:

– So it is! For agents cannot be apprehended. Subhuti, you should know that because form cannot be apprehended, an agent cannot be apprehended; because feeling, perception, formations, and consciousness cannot be apprehended, an agent cannot be apprehended. And so forth, up to because the knowledge of all aspects cannot be apprehended, an agent cannot be apprehended. Because all dharmas cannot be apprehended, an agent cannot be apprehended. Since agents and dharmas such as form cannot be apprehended, profound prajnaparamita neither creates nor acts.

At that time, Subhuti again addressed the Buddha:

– Blessed One! How should a great bodhisattva practice prajnaparamita?

The Buddha said:

– Subhuti! If a great bodhisattva does not course in form, that is the practice of prajnaparamita; if that bodhisattva does not course in feeling, perception, formations, or consciousness, that is the practice of prajnaparamita. And so forth, up to if that bodhisattva does not course in the knowledge of all things, that is the practice of prajnaparamita; if that bodhisattva does not course in the knowledge of path aspects or the knowledge of all aspects, that is the practice of prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva does not course in form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, free or not free, peaceful or not peaceful, that is the practice of prajnaparamita. And so forth, up to if that bodhisattva does not course in the knowledge of all aspects as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, free or not free, peaceful or not peaceful, that is the practice of prajnaparamita. Why? Because form, through to the knowledge of all aspects, is nonexistent; how much less could it be permanent or impermanent, through to peaceful or not peaceful?

Furthermore, Subhuti! If a great bodhisattva does not course in the perfection of form, that is the practice of prajnaparamita. If that bodhisattva does not course in the imperfection of form, that is the practice of prajnaparamita.

And so forth, up to if that bodhisattva does not course in the perfection of the knowledge of all aspects, that is the practice of prajnaparamita. If that bodhisattva does not course in the imperfection of the knowledge of all aspects, that is the practice of prajnaparamita. Why?

Because if perfect and imperfect form are both not called form, then not coursing in this way is the practice of prajnaparamita. And so forth, up to if perfect and imperfect knowledge of all aspects are both not called the knowledge of all aspects, then not coursing in this way is the practice of prajnaparamita.

The Venerable Subhuti then addressed the Buddha:

– Blessed One! How marvelous! The Tathagata, the Worthy One, the Perfectly Enlightened One, skillfully expounds to bodhisattvas all the characteristics of attachment and nonattachment.

The Buddha said:

– Subhuti! So it is! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, skillfully expound to bodhisattvas all the characteristics of attachment and nonattachment, enabling their training in prajnaparamita swiftly to reach consummation.

Furthermore, Subhuti! When great bodhisattvas practice the profound prajnaparamita, if they do not engage in attachment to the characteristics of form, then nonattachment is the practice of prajnaparamita. If they do not engage in attachment to the characteristics of feeling, perception, formations, and consciousness, then nonattachment is the practice of prajnaparamita. And so on, if they do not engage in attachment to the characteristics of all the practices of great bodhisattvas, then nonattachment is the practice of prajnaparamita. If they do not engage in attachment to the characteristics of the unsurpassed, complete, perfect enlightenment of the Buddhas, then nonattachment is the practice of prajnaparamita.

Thereupon, Subhuti addressed the Buddha:

“World-Honored One! How marvelous! The profound Dharma-nature is exceedingly rare and wondrous: whether it is expounded or not expounded, it neither increases nor diminishes.”

The Buddha said:

“Subhuti! So it is! The profound Dharma-nature is exceedingly rare and wondrous: whether it is expounded or not expounded, it neither increases nor diminishes. It is like empty space: even if, throughout their entire lives, beings were either to praise or disparage the Buddhas, that empty space would neither increase nor diminish. The profound Dharma-nature is likewise so: whether it is expounded or not expounded, it neither increases nor diminishes. It is also like an illusory person who, when praised or disparaged, is neither joyful nor sorrowful and neither increases nor diminishes. The profound Dharma-nature is likewise so: whether it is expounded or not expounded, it remains no different.”

The Venerable Subhuti again addressed the Buddha:

“The great bodhisattvas’ practice of prajnaparamita is truly exceedingly difficult. That is to say, although profound prajnaparamita, whether cultivated or not cultivated, neither increases nor diminishes, is neither sorrowful nor joyful, and is neither right nor wrong, they nevertheless diligently cultivate and train in profound prajnaparamita and never retreat from it until attaining unsurpassed, complete, perfect enlightenment.

Why is this? Because when great bodhisattvas cultivate prajnaparamita, it is like cultivating empty space, which is utterly without anything whatsoever. In empty space, no form can be apprehended, nor can feeling, perception, formations, or consciousness be apprehended.

And so on, none of all the practices of great bodhisattvas can be apprehended, nor can the unsurpassed, complete, perfect enlightenment of the Buddhas be apprehended. The prajnaparamita that they cultivate is likewise so. That is to say, within this profound Dharma of prajnaparamita, no form can be attained.

And so on, even the unsurpassed, complete, perfect enlightenment of the Buddhas cannot be attained. Although no dharma can be attained herein, great bodhisattvas are nevertheless able to cultivate and train diligently and vigorously in prajnaparamita and never retreat from it until attaining unsurpassed, complete, perfect enlightenment. Therefore, I say that the great bodhisattvas’ practice of profound prajnaparamita is truly difficult.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! Great bodhisattvas don such great armor of merit that all of us sentient beings should pay homage to them. World-Honored One!

If great bodhisattvas, for the sake of bringing sentient beings to maturity and liberation, vigorously don the armor of merit, it is just as though they vigorously donned the armor of merit to bring empty space to maturity and liberation. If great bodhisattvas diligently and vigorously don the armor of merit for the sake of all dharmas, it is just as though they aroused the aspiration and diligently and vigorously donned the armor of merit for the sake of empty space.

If great bodhisattvas, in order to rescue sentient beings from the ocean of suffering of birth and death, diligently and vigorously don the armor of merit, it is just as though they diligently and vigorously donned the armor of merit because they wished to carry empty space to a higher place.

“World-Honored One! Great bodhisattvas who have attained the great perfection of vigor arouse the aspiration for unsurpassed, complete, perfect enlightenment in order to bring great benefit and happiness to sentient beings who are like empty space.

“World-Honored One! Great bodhisattvas possess unequaled, inconceivable spiritual power. For the sake of the ocean of Dharma-nature, which is like empty space, they don the armor of merit and arouse the aspiration for unsurpassed, complete, perfect enlightenment.

“World-Honored One! Great bodhisattvas are exceedingly valiant. For the sake of the unsurpassed, complete, perfect enlightenment of the Buddhas, which is like empty space, they diligently and vigorously don the armor of merit.

“World-Honored One! It is truly rare and wondrous that great bodhisattvas diligently cultivate ascetic practices for the sake of sentient beings who are like empty space, wishing to realize unsurpassed, complete, perfect enlightenment. Why is this?

Suppose that Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, as numerous throughout the trichiliocosm as groves of bamboo, sesame plants, reeds, sugarcane, and so forth, were to remain in the world for a kalpa or longer than a kalpa, constantly expounding the true Dharma for sentient beings, liberating immeasurable and innumerable sentient beings, and causing them to enter nirvana, the ultimate peace and happiness; nevertheless, the realm of sentient beings would neither increase nor diminish.

Why is this? Because all sentient beings are without anything whatsoever, their intrinsic nature being utterly detached.

“World-Honored One! Suppose that Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, as numerous throughout all worlds in the ten directions as groves of bamboo, sesame plants, reeds, sugarcane, and so forth, were to remain in the world for a kalpa or longer than a kalpa, constantly expounding the true Dharma for sentient beings, liberating immeasurable and innumerable sentient beings, and causing them to enter nirvana, the ultimate peace and happiness; nevertheless, the realm of sentient beings would neither increase nor diminish. Why is this? Because all sentient beings are without anything whatsoever, their intrinsic nature being utterly detached.

“World-Honored One! For this reason, I say: It is truly rare and wondrous that great bodhisattvas diligently cultivate ascetic practices for the sake of sentient beings who are like empty space, wishing to realize unsurpassed, complete, perfect enlightenment.”

At that time, a bhiksu in the assembly thought: “I should pay homage to profound prajnaparamita. Although within it no dharma arises or ceases, and no establishment of the skandha of morality, the skandha of concentration, the skandha of wisdom, the skandha of liberation, or the skandha of the knowledge and vision of liberation can be attained, it nevertheless establishes the fruits of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha enlightenment, all the practices of great bodhisattvas, and the unsurpassed, complete, perfect enlightenment of the Buddhas as attainable. It also establishes the Jewel of the Buddha, the Jewel of the Dharma, the Jewel of the Sangha, the turning of the wondrous Dharma wheel, and the liberation of sentient beings as attainable.”

Knowing that bhiksu’s thought, the Buddha immediately told him:

“So it is! So it is! It is exactly as you think. Profound prajnaparamita is subtle, wondrous, and difficult to fathom. Although no dharma can be attained within it, neither are dharmas nonexistent.”

At that time, Sakra, lord of the gods, asked Subhuti:

“If great bodhisattvas wish to train in prajnaparamita, how should they train?”

Subhuti replied:

“They should diligently cultivate and train as though training in empty space.”

Sakra, lord of the gods, again addressed the Buddha:

“World-Honored One! If good men, good women, and others sincerely listen to, accept and retain, read and recite, diligently cultivate and train in, reflect correctly upon, copy, explain and expound, and widely disseminate profound prajnaparamita, how should I protect them?”

The Venerable Subhuti said to Sakra, lord of the gods:

“Do you see any dharma that can be protected?”

Sakra, lord of the gods, replied:

“Venerable One! I do not see any dharma that can be protected.”

Subhuti said:

“If good men, good women, and others abide in prajnaparamita precisely as the Buddha has taught, that itself is their protection. If good men, good women, and others abide in prajnaparamita and never depart from it, you should know that no human or nonhuman being who watches for their faults and seeks to harm them will be able to succeed.

“Kausika! What do you think? If one wished to protect bodhisattvas who abide in prajnaparamita, it would be no different from someone diligently and vigorously protecting empty space. If one wished to protect bodhisattvas who practice profound prajnaparamita, one would merely toil in vain and derive absolutely no benefit.

“Kausika! What do you think? Is there anyone who can protect illusions, dreams, echoes, reflections in a mirror, mirages, gandharva cities, or magical transformations?”

Śakra, Lord of the Devas, replied:

– Venerable sir, there is not.

Subhūti said:

– Kauśika! If one wishes to protect and sustain the great bodhisattvas who practice the profound prajnaparamita, it is likewise so: one merely labors in vain, without any benefit whatsoever.

Kauśika! What do you think? Is there anyone who protects and sustains the Buddha’s magical creation or the Tathagata?

Śakra, Lord of the Devas, replied:

– Venerable sir, there is not.

Subhūti said:

– Kauśika! If one wishes to protect and sustain the bodhisattvas who practice prajnaparamita, it is likewise so: one merely labors in vain, without any benefit whatsoever.

Kauśika! What do you think? Is there anyone who protects and sustains the dharmadhatu, suchness, and so forth, up to the realm of space and the inconceivable realm?

Śakra, Lord of the Devas, replied:

– Venerable sir, there is not.

Subhūti said:

– Kauśika! If one wishes to protect and sustain the bodhisattvas who practice prajnaparamita, it is likewise so: one merely labors in vain, without any benefit whatsoever.

Śakra, Lord of the Devas, then asked Subhūti:

– When great bodhisattvas practice the profound prajnaparamita, how is it that, although they realize that all dharmas are like illusions, dreams, echoes, images, reflections in a mirror, mirages, cities of the Gandharvas, and magical creations, these great bodhisattvas do not apprehend them as illusions, up to magical creations; do not apprehend them as produced by illusions, up to magical creations; do not apprehend them as belonging to illusions, up to magical creations; and do not apprehend them as dependent upon illusions, up to magical creations?

Subhūti replied:

– When great bodhisattvas practice the profound prajnaparamita, they do not apprehend form, up to the knowledge of all aspects. They do not apprehend anything as produced by form, up to the knowledge of all aspects; do not apprehend anything as belonging to form, up to the knowledge of all aspects; and do not apprehend anything as dependent upon form, up to the knowledge of all aspects. When these great bodhisattvas practice the profound prajnaparamita, although they realize that all dharmas are like illusions, up to magical creations, they do not apprehend them as illusions, up to magical creations. Nor do they apprehend them as produced by illusions, up to magical creations. Nor do they apprehend them as belonging to illusions, up to magical creations. Nor do they apprehend them as dependent upon illusions, up to magical creations. Thus, they do not apprehend anything as a characteristic, as produced by a characteristic, as belonging to a characteristic, or as dependent upon a characteristic.

At that time, through the spiritual power of the Blessed One, all the devas, from the Heaven of the Four Great Kings up to the Akaniṣṭha Heaven, throughout the three-thousandfold great-thousand world system, scattered heavenly powdered sandalwood incense over the Blessed One. They approached the Buddha, bowed their heads at the Buddha’s feet, and stood to one side. Through the Buddha’s spiritual power, all those devas then saw a thousand Buddhas in each of the ten directions proclaiming the names and meanings of the sections of prajnaparamita, exactly as was being done here. In each assembly, the foremost among the bhikṣus who requested the teaching of prajnaparamita was Subhūti, and the foremost among the devas who asked questions concerning prajnaparamita was Śakra.

The Blessed One then said to Subhūti:

– When the bodhisattva Maitreya attains unsurpassed, complete enlightenment, he too will proclaim prajnaparamita at this very place. The future Buddhas of this Fortunate Eon will also proclaim prajnaparamita here.

The Venerable Subhūti then addressed the Buddha:

– When the bodhisattva Maitreya attains unsurpassed, complete enlightenment, through what modes of practice and characteristics will he proclaim prajnaparamita?

The Buddha said:

– Subhūti! When the bodhisattva Maitreya attains unsurpassed, complete enlightenment, he will proclaim prajnaparamita by teaching that form, feeling, perception, formations, and consciousness are neither permanent nor impermanent; neither pleasant nor painful; neither self nor non-self; neither pure nor impure; neither detached nor not detached; neither quiescent nor not quiescent; neither bound nor liberated; neither existent nor nonexistent; neither past, future, nor present. In the same way, up to the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects, he will proclaim prajnaparamita by teaching that they are neither permanent nor impermanent; neither pleasant nor painful; neither self nor non-self; neither pure nor impure; neither detached nor not detached; neither quiescent nor not quiescent; neither bound nor liberated; neither existent nor nonexistent; neither past, future, nor present.

The Venerable Subhūti again addressed the Buddha:

– Blessed One! When the bodhisattva Maitreya attains unsurpassed, complete enlightenment, what dharmas will he realize, and what dharmas will he teach?

The Buddha said:

– Subhūti! When the bodhisattva Maitreya attains unsurpassed, complete enlightenment, he will realize the complete purity of form and teach the complete purity of form. Thus, up to the knowledge of all aspects, he will realize the complete purity of the knowledge of all aspects and teach the complete purity of the knowledge of all aspects.

The Venerable Subhūti again addressed the Buddha:

– Blessed One! In what way is the profound prajnaparamita pure?

The Buddha said:

– Subhūti! Because form is pure, the profound prajnaparamita is pure. Thus, up to the knowledge of all aspects, because the knowledge of all aspects is pure, the profound prajnaparamita is pure.

The Venerable Subhūti then addressed the Buddha:

– Why is it that, because form is pure, the profound prajnaparamita is pure? Thus, up to the knowledge of all aspects, why is it that, because the knowledge of all aspects is pure, the profound prajnaparamita is pure?

The Buddha said:

– Subhūti! Form is pure because it is unborn, unceasing, undefiled, and unpurified. Because form is pure, the profound prajnaparamita is pure. Thus, up to the knowledge of all aspects, the knowledge of all aspects is pure because it is unborn, unceasing, undefiled, and unpurified. Because the knowledge of all aspects is pure, the profound prajnaparamita is pure.

Furthermore, Subhūti! Because space is pure, prajnaparamita is pure.

The Venerable Subhūti addressed the Buddha:

– Why is it that, because space is pure, the profound prajnaparamita is pure?

The Buddha said:

– Subhūti! Space is pure because it is unborn, unceasing, undefiled, and unpurified. Because space is pure, the profound prajnaparamita is pure.

Furthermore, Subhūti! Because form is undefiled, the profound prajnaparamita is pure. Thus, up to the knowledge of all aspects, because the knowledge of all aspects is undefiled, the profound prajnaparamita is pure.

– Blessed One! Why is it that, because form is undefiled, the profound prajnaparamita is pure? Thus, up to the knowledge of all aspects, why is it that, because the knowledge of all aspects is undefiled, the profound prajnaparamita is pure?

– Subhūti! Because form cannot be apprehended, it is undefiled. Because form is undefiled, the profound prajnaparamita is pure. Thus, up to the knowledge of all aspects, because the knowledge of all aspects cannot be apprehended, it is undefiled. Because the knowledge of all aspects is undefiled, the profound prajnaparamita is pure.

Furthermore, Subhūti! Because space is undefiled, the profound prajnaparamita is pure.

– Blessed One! Why is it that, because space is undefiled, the profound prajnaparamita is pure?

– Subhūti! Because space cannot be apprehended, it is undefiled. Because space is undefiled, the profound prajnaparamita is pure.

Furthermore, Subhūti! Because space is merely a conventional designation, prajnaparamita is pure.

– Blessed One! Why is the profound prajnaparamita pure because space is merely a conventional designation?

– Subhuti! Just as, through space, the echoes of two sounds arise, yet they are merely conventional designations. Because they are merely conventional designations, the profound prajnaparamita is pure.

Furthermore, Subhuti! Because space is inexpressible, the profound prajnaparamita is pure.

– Blessed One! Why is the profound prajnaparamita pure because space is inexpressible?

– Subhuti! Because space cannot be spoken of, it is inexpressible. Because it is inexpressible, the profound prajnaparamita is pure.

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

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

– Subhuti! Because space cannot be obtained, it is unobtainable. Because it is unobtainable, the profound prajnaparamita is pure.

Furthermore, Subhuti! Because all dharmas are unborn, unceasing, undefiled, and unpurified, prajnaparamita is pure.

– Blessed One! Why is the profound prajnaparamita pure because all dharmas are unborn, unceasing, undefiled, and unpurified?

– Subhuti! Because all dharmas are utterly pure, they are unborn, unceasing, undefiled, and unpurified. Because they are unborn, unceasing, undefiled, and unpurified, the profound prajnaparamita is pure.

XII. CHAPTER IN PRAISE OF MERIT

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If good men and good women and others wholeheartedly listen to, accept and retain, read and recite, diligently study and cultivate, reflect upon correctly, copy, explain and proclaim, and widely circulate the scripture of the profound prajnaparamita, their faculties will be free from illness, their bodies will be whole, they will not be weakened by old age, nor will they suffer an untimely death. They will constantly be reverently surrounded by countless hundreds of thousands of devas, who will continually accompany and protect these good men and good women and others. When, on the eighth, fourteenth, and fifteenth days of both the waxing and waning halves of the month, they read, recite, and proclaim the profound prajnaparamita, the devas of the Heaven of the Four Great Kings, up to those of the Akanistha Heaven, will all assemble at the place of this Dharma teacher to listen to and accept the Dharma and meaning of prajnaparamita.

Through these causes and conditions, these good men and good women and others will acquire immeasurable, innumerable, boundless, inconceivable, and rare merit.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Why? Because the profound prajnaparamita is a great treasury of jewels, through which immeasurable, innumerable, and boundless sentient beings are liberated from the hells, the animal realm, the realm of hungry ghosts, and the sufferings of poverty and illness among devas and humans. It can also bring wealth, honor, and happiness to immeasurable, innumerable, and boundless sentient beings born into the great kshatriya clans, down to the great householder clans. It also brings wealth, honor, and happiness to immeasurable, innumerable, and boundless sentient beings among the devas of the Heaven of the Four Great Kings, up to those dwelling in the Sphere of Neither Perception nor Non-perception. It also brings freedom and happiness to immeasurable, innumerable, and boundless sentient beings who attain the fruit of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha enlightenment, or unsurpassed enlightenment. Why? Because within the great treasury of the profound prajnaparamita, the ten wholesome courses of karma, the four dhyanas, the four immeasurable states, the four formless attainments, and so forth, up to the knowledge of all aspects, are extensively taught and revealed. Because immeasurable, innumerable, and boundless sentient beings study and cultivate these teachings, they are born into the great kshatriya clans, down to the great householder clans. Or they are born among the devas of the Heaven of the Four Great Kings, up to those dwelling in the Sphere of Neither Perception nor Non-perception. Or they attain the fruit of stream-entry, up to pratyekabuddha enlightenment. Or they enter the bodhisattva's certainty of the rightly established state, cultivate the stages of a great bodhisattva, and realize unsurpassed, complete, perfect enlightenment. Through these causes and conditions, the profound prajnaparamita is called a great treasury of jewels. All the precious merits of the mundane and supramundane realms arise in dependence upon it.

Subhuti, you should know! Within the great treasury of the profound prajnaparamita, not even the slightest dharma is taught as arising or ceasing, defiled or purified, accepted or rejected. Why? Because herein there is no dharma that can arise or cease, be defiled or purified, be accepted or rejected.

Subhuti, you should know! Within the great treasury of the profound prajnaparamita, no dharma is taught as wholesome or unwholesome, contaminated or uncontaminated, culpable or blameless, defiled or pure, mundane or supramundane, conditioned or unconditioned. Through these causes and conditions, the profound prajnaparamita is called the great treasury of the Dharma jewels of non-attainment.

Subhuti, you should know! Within the great treasury of the profound prajnaparamita, not even the slightest dharma is taught as capable of being defiled or purified. Why? Because herein there is no dharma that can be defiled or purified. Through these causes and conditions, the profound prajnaparamita is called the great treasury of the Dharma jewels beyond defilement and purification.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita without conceiving, discriminating, apprehending, or engaging in such conceptual proliferation as, “I am able to practice the profound prajnaparamita,” that great bodhisattva is truly practicing the profound prajnaparamita and is also drawing near to and serving the Buddhas. Traveling from one Buddha-field to another, the bodhisattva makes offerings to, reveres, honors, and praises the Buddhas, the Blessed Ones. Journeying throughout the Buddha-fields, the bodhisattva skillfully apprehends their characteristics in order to bring sentient beings to maturity, adorn and purify Buddha-fields, cultivate the practices of a great bodhisattva, and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! With regard to all dharmas, the profound prajnaparamita neither conforms nor opposes, neither leads nor compels, neither accepts nor rejects, neither arises nor ceases, is neither tainted nor pure, and neither increases nor decreases. The profound prajnaparamita is neither past, future, nor present; it neither transcends the Desire Realm nor abides in the Desire Realm; it neither transcends the Form Realm nor abides in the Form Realm; it neither transcends the Formless Realm nor abides in the Formless Realm.

With regard to the perfection of generosity, it neither grants nor relinquishes, and so forth, up to the knowledge of all aspects, which it neither grants nor relinquishes. With regard to the fruit of stream-entry, it neither grants nor relinquishes, and so forth, up to the Buddhas' unsurpassed, complete, perfect enlightenment, which it neither grants nor relinquishes. It neither grants the noble dharmas nor relinquishes the dharmas of ordinary beings; it neither grants the Buddha-dharmas nor relinquishes the dharmas of the Two Vehicles; it neither grants the unconditioned realm nor relinquishes the conditioned realm.

Why? Whether a Tathagata appears in the world or does not appear in the world, all dharmas remain thus, ever unchanging and abiding in the dharma-dhatu. All Tathagatas directly awaken to and directly contemplate them.

Having directly awakened to and directly contemplated them themselves, they proclaim, reveal, and clearly distinguish them for sentient beings, enabling all to awaken together and to abandon every deluded, discriminative, and inverted conception.

At that time, immeasurable hundreds of thousands of devas in the sky rejoiced and exulted. Holding blue lotuses, white lotuses, red lotuses, yellow lotuses, wondrous fragrances, and various powdered incenses, they scattered them over the Buddha. All rejoiced alike and addressed the Buddha with one voice:

– At present, here in Jambudvipa, we see the Buddha turn the Dharma wheel for the second time. In that Dharma assembly, immeasurable hundreds of thousands of devas, upon hearing the teaching of prajnaparamita, all attained the patient acceptance of the non-arising of dharmas.

At that time, the Blessed One said to Subhuti:

– Such a turning of the Dharma wheel is neither the first turning nor the second turning. Why is this? Because the profound prajnaparamita appears in the world with respect to all dharmas neither for their continuing circulation nor for their return to cessation, but solely because dharmas are without intrinsic nature and empty of self-nature.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is it that, because dharmas are without intrinsic nature and empty of self-nature, the profound prajnaparamita appears in the world with respect to all dharmas neither for their continuing circulation nor for their return to cessation?

The Buddha said:

– Subhuti! It is because of the profound prajnaparamita through the perfection of generosity, and because of the emptiness of self-nature of the profound prajnaparamita through the perfection of generosity. It is likewise because of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, and because of the emptiness of self-nature of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. It is because of the fruit of stream-entry and the emptiness of self-nature of the fruit of stream-entry. It is likewise because of the fruit of the unsurpassed, complete and perfect enlightenment of the Buddhas and the emptiness of self-nature of the fruit of the unsurpassed, complete and perfect enlightenment of the Buddhas.

Subhuti, you should know that because such dharmas are without intrinsic nature and empty of self-nature, the profound prajnaparamita appears in the world with respect to all dharmas neither for their continuing circulation nor for their return to cessation.

The Venerable Subhuti again said to the Buddha:

– The profound prajnaparamita is the vast perfection, for it realizes the emptiness of self-nature of all dharmas. Although it realizes the emptiness of self-nature of all dharmas, the self-nature of all dharmas is itself empty. The great bodhisattvas rely solely upon this prajnaparamita to attain unsurpassed, complete and perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings to liberation. Although they attain the fruit of enlightenment, there is no attainment. Neither the dharma that is attained nor non-attainment can be apprehended. Although they turn the Dharma wheel, there is no turning. Neither the dharma that turns nor the dharma that returns can be apprehended. Although they deliver sentient beings to liberation, there is no deliverance, and neither seeing nor not seeing can be apprehended.

Blessed One! Within this great prajnaparamita, the turning of the Dharma wheel is utterly unapprehendable. Because all dharmas are forever unborn, neither the continuing circulation nor the place of turning can be apprehended. Why is this? Because within dharmas there is no emptiness, signlessness, or wishlessness that can continue in circulation or return to cessation. The dharma-nature of continuing circulation and return to cessation cannot be apprehended.

Blessed One! With respect to the profound prajnaparamita, if one thus expounds, reveals, and clearly distinguishes it, enabling others easily to awaken and enter into it, this is called a pure exposition of prajnaparamita. Here there is absolutely no speaker, recipient, dharma to be taught, or teaching to be received.

Since there is no speaker, recipient, or dharma taught, one who realizes it also cannot be apprehended. Since there is no one who realizes it, there is likewise no one who attains nirvana. Within the well-taught Dharma of the profound prajnaparamita, there is also no field of merit.

The giver, recipient, and gift are all empty in nature. Since there is no field of merit, the nature of merit is also empty, and the designations and words that express it are all unapprehendable. Therefore, it is called the vast perfection.

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

– Blessed One! Is the profound prajnaparamita the boundless perfection?

– Subhuti! So it is! It is like the boundlessness of space.

– Blessed One! Is the profound prajnaparamita the perfection of equality?

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

– Blessed One! Is the profound prajnaparamita the perfection of separation?

– Subhuti! So it is! Because it is utterly empty.

– Blessed One! Is the profound prajnaparamita the perfection difficult to subdue?

– Subhuti! So it is! Because all dharmas are unapprehendable.

– Blessed One! Is the profound prajnaparamita the perfection without footprints?

– Subhuti! So it is! Because all dharmas are without names or intrinsic nature.

– Blessed One! Is the profound prajnaparamita the perfection of space?

– Subhuti! So it is! Because inhalation and exhalation are unapprehendable.

– Blessed One! Is the profound prajnaparamita the inexpressible perfection?

– Subhuti! So it is! Because herein there is neither initial application of thought nor sustained application of thought.

– Blessed One! Is the profound prajnaparamita the nameless perfection?

– Subhuti! So it is! Because feeling, perception, volitional formations, and so forth are unapprehendable.

– Blessed One! Is the profound prajnaparamita the perfection without turning?

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

– Blessed One! Is the profound prajnaparamita the perfection that cannot be led?

– Subhuti! So it is! Because all dharmas cannot be grasped.

– Blessed One! Is the profound prajnaparamita the perfection of complete exhaustion?

– Subhuti! So it is! Because all dharmas are utterly exhausted.

– Blessed One! Is the profound prajnaparamita the perfection of non-arising and non-cessation?

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

– Blessed One! Is the profound prajnaparamita the perfection of non-action?

– Subhuti! So it is! Because agents cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the perfection of non-knowing?

– Subhuti! So it is! Because those who know cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the unmoving perfection?

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

– Blessed One! Is the profound prajnaparamita the perfection without taming?

– Subhuti! So it is! Because the intrinsic nature of all dharmas that could be tamed cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the perfection that is like a dream, like an echo, like an image, like an illusion, like a reflection in a mirror, like a mirage, like a city of the gandharvas, and like a magical transformation?

– Subhuti! So it is! Because all dharmas that are seen as like a dream, through to like a magical transformation, cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the perfection without defilement or purification?

– Subhuti! So it is! Because the causes of defilement and purification cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the unstained perfection?

– Subhuti! So it is! Because the basis upon which such dharmas might depend cannot be apprehended.

– Blessed One! Is the profound prajnaparamita the perfection without conceptual proliferation?

– Subhuti! So it is! Because all conceptual proliferation is forever extinguished.

– Blessed One! Is the profound prajnaparamita the perfection without attachment or conceit?

– Subhuti! So it is! Because it destroys all attachment and conceit.

– Blessed One! Is the profound prajnaparamita the unwavering perfection?

– Subhuti! So it is! Because the dharmadhatu abides steadfastly.

– Blessed One! Is the profound prajnaparamita the perfection far removed from defiling attachment?

– Subhuti! So it is! Because one awakens to the fact that all dharmas are not false.

– Blessed One! Is the profound prajnaparamita the paramita in which nothing of the same kind arises?

– Subhuti! Just so! Because it makes no distinctions among any dharmas.

– Blessed One! Is the profound prajnaparamita the paramita of quiescence?

– Subhuti! Just so! Because nothing whatsoever is apprehended in the characteristics of dharmas.

– Blessed One! Is the profound prajnaparamita the paramita free from greed, hatred, and delusion?

– Subhuti! Just so! Because all three poisons are extinguished.

– Blessed One! Is the profound prajnaparamita the paramita free from afflictions?

– Subhuti! Just so! Because it is far removed from discrimination.

– Blessed One! Is the profound prajnaparamita the paramita that is free from sentient beings?

– Subhuti! Just so! Because it thoroughly comprehends that sentient beings are nonexistent.

– Blessed One! Is the profound prajnaparamita the paramita of non-annihilation?

– Subhuti! Just so! Because all these dharmas arise in equality.

– Blessed One! Is the profound prajnaparamita the paramita free from the two extremes?

– Subhuti! Just so! Because it is far removed from the two extremes.

– Blessed One! Is the profound prajnaparamita the paramita of being neither mixed nor destroyed?

– Subhuti! Just so! Because all dharmas are neither mixed nor destroyed.

– Blessed One! Is the profound prajnaparamita the paramita of non-attachment?

– Subhuti! Just so! Because it transcends the stages of the shravakas and pratyekabuddhas.

– Blessed One! Is the profound prajnaparamita the paramita of non-discrimination?

– Subhuti! Just so! Because all discrimination is unapprehendable.

– Blessed One! Is the profound prajnaparamita the paramita beyond measurement?

– Subhuti! Just so! Because the delimitation of dharmas is unapprehendable.

– Blessed One! Is the profound prajnaparamita the paramita that is like space?

– Subhuti! Just so! Because it is unobstructed with respect to all dharmas.

– Blessed One! Is the profound prajnaparamita the paramita of impermanence, suffering, and non-self?

– Subhuti! Just so! Because all dharmas are subject to destruction and oppression, and are without attachment.

– Blessed One! Is the profound prajnaparamita the paramita of emptiness, signlessness, and wishlessness?

– Subhuti! Just so! Because dharmas are realized as utterly nonexistent, are free from all characteristics, and cannot be wished for.

– Blessed One! Is the profound prajnaparamita the paramita of the emptiness of internal dharmas through to the emptiness of the self-nature of dharmas devoid of intrinsic nature?

– Subhuti! Just so! Because the emptiness of the dharmas that are known is unapprehendable.

– Blessed One! Is the profound prajnaparamita the paramita of the four foundations of mindfulness through to the eighteen distinctive qualities of a Buddha?

– Subhuti! Just so! Because it knows that body, feelings, mind, and dharmas are all unapprehendable; and, to speak more extensively, because it transcends the dharmas of the shravakas and pratyekabuddhas.

– Blessed One! Is the profound prajnaparamita the paramita of the Tathagata?

– Subhuti! Just so! Because it can expound all dharmas as they truly are.

– Blessed One! Is the profound prajnaparamita the paramita of spontaneity?

– Subhuti! Just so! Because it functions freely and sovereignly with respect to all dharmas.

– Blessed One! Is the profound prajnaparamita the paramita of Complete and Perfect Enlightenment?

– Subhuti! Just so! Because, with respect to all dharmas, it can completely and perfectly awaken to all their characteristics.

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