大般若波羅蜜多經

02

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

“Blessed One! How much time has passed since those great bodhisattvas who have perfected such skillful means first generated the aspiration for unsurpassed, complete enlightenment?”

The Buddha said:

“Subhuti! Countless hundreds of thousands of millions of kotis of kalpas have passed since those great bodhisattvas first generated the aspiration for unsurpassed, complete enlightenment.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! How many Buddhas have those great bodhisattvas who have perfected such skillful means attended upon and made offerings to in the past?”

The Buddha said:

“Subhuti! Those great bodhisattvas have attended upon and made offerings to Buddhas as numerous as the sands of the Ganges.”

The Venerable Subhuti said to the Buddha:

“Blessed One! What sublime roots of virtue have those great bodhisattvas who have perfected such skillful means planted?”

The Buddha said:

“Subhuti! Since first generating the aspiration, those great bodhisattvas have diligently and vigorously cultivated to perfection every root of virtue arising from the perfection of generosity through the perfection of wisdom. Because of this, they have perfected such skillful means.”

The Venerable Subhuti said to the Buddha:

“Blessed One! It is exceedingly rare for great bodhisattvas to perfect such skillful means.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. It is exceedingly rare for great bodhisattvas to perfect such skillful means.

“Subhuti, you should know that just as the sun and moon course through the sky, illuminating the four great continents and carrying out their functions, while all sentient and insentient beings move and accomplish their respective tasks through the power of that light, so too does the perfection of wisdom illuminate the other five perfections and enable them to perform their functions. The five perfections, beginning with generosity, move and accomplish their respective functions through the power of the perfection of wisdom.

“Subhuti, you should know that the five perfections, beginning with generosity, are called perfections only because they are sustained by the perfection of wisdom. Just as a wheel-turning king is not called a wheel-turning king if he lacks the seven treasures and is called a wheel-turning king only when all seven treasures are complete, so too, if the five perfections, beginning with generosity, are separated from the perfection of wisdom, they cannot be called perfections. Only when sustained by the perfection of wisdom can they be called perfections.

“Subhuti, you should know that it is like a beautiful and wealthy woman: if she is not protected by a strong and healthy husband, she can easily be humiliated by wicked people. If she is protected by her husband, however, she will not be humiliated by wicked people. So too, if the five perfections, beginning with generosity, are not sustained by the perfection of wisdom, they can easily be disrupted and obstructed by heavenly Maras and their retinues. If they are sustained by the perfection of wisdom, however, no heavenly Mara or retinue of Mara can disrupt or obstruct them.

“Subhuti, you should know that it is like a valiant general who is skilled in military strategy and has carefully prepared strong armor, swords, and staves: hostile neighboring states cannot invade him. So too, if the five perfections, beginning with generosity, are not separated from the perfection of wisdom, they cannot be destroyed by the retinues of heavenly Maras, those of overweening pride, or even Chandala-like bodhisattvas.

“Subhuti, you should know that just as the lesser kings of Jambudvipa attend court before the wheel-turning sage-king at the appropriate times and, relying upon that wheel-turning sage-king, attain the highest position, so too do the five perfections, beginning with generosity, follow and support the perfection of wisdom. Guided by the power of the perfection of wisdom, they swiftly proceed toward unsurpassed, complete enlightenment.

“Subhuti, you should know that just as all the rivers in eastern Jambudvipa flow into the Ganges and from the Ganges enter the great ocean, so too are the five perfections, beginning with generosity, all sustained by the perfection of wisdom and are thereby able to attain unsurpassed, complete enlightenment.

“Subhuti, you should know that just as a person’s right hand can perform every task, so too can the perfection of wisdom produce all supreme wholesome dharmas.

“Subhuti, you should know that just as a person’s left hand cannot perform tasks with ease, so too can the preceding five perfections not produce supreme wholesome dharmas on their own.

“Subhuti, you should know that just as all streams of water, whether great or small, acquire the same salty taste when they enter the great ocean, so too, when the five perfections, beginning with generosity, enter the perfection of wisdom, they all realize the knowledge of all-knowing wisdom. Because of this realization, they are said to have reached the other shore.

“Subhuti, you should know that wherever a wheel-turning king goes, the four divisions of his army follow him, with the precious wheel leading in front. If the king and the four divisions of his army wish to eat and drink, the precious wheel immediately stops. After they have finished eating and drinking, when the king wishes to set out, the wheel immediately proceeds before them.

Whether that wheel moves or stops accords with the king’s wishes. Once they reach their destination, the wheel no longer proceeds before them. So too, when the five perfections, beginning with generosity, together with all wholesome dharmas, wish to proceed toward unsurpassed, complete enlightenment, they must rely upon the perfection of wisdom to lead them.

Advancing or stopping, they proceed together and never abandon one another. Only when Buddhahood is attained does the perfection of wisdom cease to lead them.

“Subhuti, you should know that just as, when a wheel-turning king endowed with the seven treasures wishes to go somewhere, the four divisions of his army and the seven treasures all follow him, yet although the precious wheel goes first, it makes no distinction between the characteristics of being before or behind, so too, when the preceding five perfections together with wholesome dharmas wish to proceed toward unsurpassed, complete enlightenment, they invariably allow the perfection of wisdom to lead them.

Nevertheless, this perfection of wisdom does not think, ‘I lead the preceding five perfections, and those dharmas follow me.’ Nor do the five perfections think, ‘The profound perfection of wisdom proceeds before us, and we follow behind it.’ Why? Because the intrinsic nature of the six perfections and the intrinsic nature of all dharmas are inert and incapable of doing anything. They have no master, are false and unreal, empty, devoid of anything that can be possessed, and without any characteristic of autonomy.

They are like a mirage, a reflected image, the moon in water, an illusion, a dream, and so forth. Within them there is absolutely no discriminating activity or true substantial characteristic.”

The Venerable Subhuti said to the Buddha:

“Blessed One! If the intrinsic nature of all dharmas is empty and they are entirely devoid of discriminating activity and true substantial characteristics, how can great bodhisattvas train in the six perfections, beginning with generosity, and thereby realize unsurpassed, complete enlightenment?”

The Buddha said:

“Subhuti! When great bodhisattvas diligently and vigorously train in the six perfections, they constantly reflect: ‘The minds of sentient beings in the world are continually distorted. They are submerged in the suffering of birth and death and cannot free themselves. If I do not cultivate supreme practices through skillful means, I shall be unable to rescue them from the suffering of birth and death. For the sake of all sentient beings, I must diligently cultivate skillful means in the perfection of generosity through the perfection of wisdom, swiftly proceed toward unsurpassed, complete enlightenment, and rescue sentient beings from the great suffering of birth and death.’”

Having reflected thus, the great bodhisattva relinquishes all inner and outer possessions for the sake of sentient beings. Having relinquished them, he further reflects: “With regard to these things, there is ultimately nothing whatsoever for me to relinquish. Why?

Because the intrinsic nature of these inner and outer things is empty, and they do not belong to me.” Through this contemplation, that great bodhisattva swiftly perfects the practice of the perfection of generosity and swiftly realizes unsurpassed, complete enlightenment. That great bodhisattva never violates the precepts throughout his life. Why?

Because that great bodhisattva constantly reflects thus: “For the sake of sentient beings, I seek unsurpassed, complete enlightenment; therefore, I certainly must not take life, and so forth, up to holding wrong views. I certainly must not seek sublime objects of sensual desire or the pleasures of the devas, nor must I seek the attainments of the Two Vehicles merely to liberate myself.” Through this contemplation, that great bodhisattva swiftly perfects the practice of the perfection of pure ethical discipline and swiftly realizes unsurpassed, complete enlightenment.

That great bodhisattva does not become angry with sentient beings. Even if he is continually slandered and humiliated by others, his body cut limb from limb, and he is made to undergo many kinds of suffering and anguish, he does not entertain even a single malicious thought. Why? Because that great bodhisattva contemplates all sounds as echoes in a valley and forms as masses of foam, and therefore does not become angry. Through this contemplation, that great bodhisattva swiftly perfects the practice of the perfection of patient forbearance and swiftly realizes unsurpassed, complete enlightenment.

For the sake of sentient beings, that great bodhisattva diligently seeks wholesome dharmas, continuing until he attains unsurpassed, complete enlightenment, and throughout that time he is never indolent. Why? Because that great bodhisattva constantly reflects: “If I am indolent, I shall be unable to rescue all sentient beings and free them from the great suffering of birth and death, nor shall I be able to attain omniscient wisdom.” Through this contemplation, that great bodhisattva swiftly perfects the practice of the perfection of diligence and swiftly realizes unsurpassed, complete enlightenment.

For the sake of sentient beings, that great bodhisattva diligently and vigorously cultivates sublime concentration, and until he attains unsurpassed, complete enlightenment, his mind is never distracted or disturbed by greed, hatred, delusion, and so forth. Why? Because that great bodhisattva constantly reflects: “If my mind is distracted or disturbed by greed, hatred, and delusion, I shall be unable to accomplish deeds that benefit everyone, nor shall I be able to realize Buddhahood.” Through this contemplation, that great bodhisattva swiftly perfects the practice of the perfection of meditative concentration and swiftly realizes unsurpassed, complete enlightenment.

For the sake of sentient beings, that great bodhisattva never parts from prajnaparamita, and until he attains unsurpassed, complete enlightenment, he always diligently and vigorously trains in sublime, wondrous wisdom. Why? Because that great bodhisattva constantly reflects: “If I part from prajnaparamita, I shall be unable to bring sentient beings to maturity, nor shall I be able to realize unsurpassed, complete enlightenment.” Through this contemplation, that great bodhisattva swiftly perfects the practice of prajnaparamita and swiftly realizes unsurpassed, complete enlightenment.

For this reason, although the intrinsic nature of all dharmas is empty and they utterly lack real function, substance, and characteristics, when great bodhisattvas diligently cultivate the six perfections, they nevertheless realize unsurpassed, complete enlightenment.

The Venerable Subhuti addressed the Buddha:

“Blessed One! These six perfections do not differ in nature. Since they are all sustained by prajnaparamita, why is prajnaparamita said to be supreme, most excellent, most honored, most wondrous, and unsurpassed among the other five perfections?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. The six perfections—generosity and the others—do not differ in nature, and all are sustained by prajnaparamita. If they were not sustained by prajnaparamita, the five perfections—generosity and the others—could not be called perfections. Only by relying upon prajnaparamita can the five—generosity and the others—be called perfections.

“Subhuti, you should know! Although some sentient beings have bodies of different colors, when they approach Mount Supreme Loftiness, the king of mountains—that is, Mount Sumeru—they all become the same color. Likewise, although the first five perfections are of different kinds, they are all sustained by prajnaparamita. Through prajnaparamita, the cultivation of them all is brought to fulfillment. They all enter into prajnaparamita, and their distinct names cannot be established.

“Furthermore, only by relying upon prajnaparamita can the first five perfections realize omniscient wisdom and thus be called that which has reached the other shore. Therefore, the six perfections all have a single flavor, do not differ in nature, and cannot be distinguished as generosity through prajnaparamita. Why? Because all six perfections can realize omniscient wisdom, all reach the other shore, and they do not differ in nature. Therefore, distinct names cannot be established for the six perfections—generosity and the others.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! In accordance with ultimate truth, there is no distinction of this or that, superior or inferior, between the perfections and all dharmas. Why, then, is prajnaparamita said to be supreme, most excellent, most honored, most wondrous, and unsurpassed among the other five perfections?”

The Buddha said:

“Subhuti! So it is! So it is!

It is exactly as you have said. According to ultimate truth, there is no distinction of this or that, superior or inferior, between the perfections and all dharmas. It is only in terms of their conventional functions that distinctions of this or that, superior or inferior, are spoken of and that generosity through prajnaparamita are designated.

In order to liberate the various kinds of sentient beings, the conventional functions of birth, aging, sickness, and death are spoken of. Yet the birth, aging, sickness, and death of the various kinds of sentient beings have no true existence and are merely nominal designations. Why?

Because sentient beings do not understand that all dharmas are utterly nonexistent. Profound prajnaparamita fully comprehends that all dharmas are utterly nonexistent and therefore can rescue sentient beings from the conventional functions of birth, aging, sickness, and death. For this reason, prajnaparamita is said to be supreme, most excellent, most honored, most wondrous, and unsurpassed among the other five perfections.

“Subhuti, you should know! It is like the precious woman of a wheel-turning king: among human beings, that precious woman is supreme, most excellent, most honored, most wondrous, and unsurpassed. Likewise, among the other five perfections, prajnaparamita is supreme, most excellent, most honored, most wondrous, and unsurpassed.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! Why does the Tathagata always praise prajnaparamita as supreme, most excellent, most honored, most wondrous, and unsurpassed among the other five perfections?”

The Buddha said:

“Subhuti! It is because this prajnaparamita sustains all wholesome dharmas, harmoniously integrates them into omniscient wisdom, and abides unwaveringly, using nonattainment as skillful means.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! Does prajnaparamita, then, grasp or relinquish wholesome dharmas?”

The Buddha said:

“No! With regard to all dharmas, prajnaparamita neither grasps nor relinquishes. Why? Because the intrinsic nature of all dharmas is empty; ultimately, there is neither grasping nor relinquishing.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! Which dharmas, then, does prajnaparamita neither grasp nor relinquish?”

The Buddha said:

– Subhuti! Prajnaparamita neither apprehends nor relinquishes form, and so on up to the knowledge of all knowledge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Why does prajnaparamita neither apprehend nor relinquish form, and so on up to the knowledge of all knowledge?

The Buddha said:

– Subhuti! Because prajnaparamita does not conceptualize form, and so on up to the knowledge of all knowledge. Therefore, it neither apprehends nor relinquishes form, and so on up to the knowledge of all knowledge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Why does prajnaparamita not conceptualize form, and so on up to the knowledge of all knowledge?

The Buddha said:

– Subhuti! Because this prajnaparamita, with regard to form and so on up to the knowledge of all knowledge, conceptualizes neither any characteristics nor any objects of cognition. Therefore, it does not conceptualize any form, and so on up to the knowledge of all knowledge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva does not conceptualize form, and so on up to the knowledge of all knowledge, how can the bodhisattva increase the wholesome roots that have been planted? If those wholesome roots do not increase, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all knowledge be attained?

The Buddha said:

– Subhuti! If a great bodhisattva does not conceptualize form, and so on up to the knowledge of all knowledge, that great bodhisattva can increase the wholesome roots that have been planted. Because the planted wholesome roots increase, the paramitas can be perfected. Because the paramitas are perfected, the knowledge of all knowledge is then attained. Why is this? Only by not conceptualizing form, and so on up to the knowledge of all knowledge, can great bodhisattvas fully cultivate the practices of great bodhisattvas and attain unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti addressed the Buddha:

– Blessed One! For what reason is it only when great bodhisattvas do not conceptualize form, and so on up to the knowledge of all knowledge, that they can fully cultivate the practices of great bodhisattvas and attain unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! If great bodhisattvas conceptualize form, and so on up to the knowledge of all knowledge, there is attainment. Because there is attainment, they become entangled in the three realms. If they become entangled in the three realms, they cannot fully cultivate the practices of great bodhisattvas or attain unsurpassed, complete, perfect enlightenment. If great bodhisattvas do not conceptualize form, and so on up to the knowledge of all knowledge, there is no attainment. Because there is no attainment, they do not become entangled in the three realms. Because they do not become entangled in the three realms, they fully cultivate the practices of great bodhisattvas and attain unsurpassed, complete, perfect enlightenment.

Therefore, Subhuti, if great bodhisattvas wish to fully cultivate the practices of great bodhisattvas and swiftly attain unsurpassed, complete, perfect enlightenment, they must diligently and vigorously train in profound prajnaparamita and should not conceptualize or become attached to any dharma.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If great bodhisattvas wish diligently and vigorously to train in profound prajnaparamita, in what should they abide?

The Buddha said:

– Subhuti! If great bodhisattvas wish diligently and vigorously to train in profound prajnaparamita, they should not abide in form, and so on up to the knowledge of all knowledge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! For what reason should great bodhisattvas who wish diligently and vigorously to train in profound prajnaparamita not abide in form, and so on up to the knowledge of all knowledge?

The Buddha said:

– Subhuti! If great bodhisattvas diligently and vigorously train in profound prajnaparamita, they should not cling to any dharma and should not abide in form, and so on up to the knowledge of all knowledge. Why is this? Because those great bodhisattvas do not perceive any dharma to which they might cling or in which they might abide.

Thus, Subhuti, by taking nonattachment and nonabiding as skillful means, great bodhisattvas can diligently and vigorously train in profound prajnaparamita.

Subhuti, you should know! If a great bodhisattva thinks: “Diligently and vigorously training in profound prajnaparamita without attachment or abiding—this is cultivating prajnaparamita; this is practicing prajnaparamita. If I diligently and vigorously train in prajnaparamita without attachment or abiding, this is cultivating prajnaparamita; this is practicing prajnaparamita,” then, if that great bodhisattva entertains such a conception and clings to its characteristics, the bodhisattva thereby becomes separated from prajnaparamita.

To become separated from prajnaparamita is to become separated from the paramita of generosity, and so on up to the knowledge of all knowledge. Why is this? Because profound prajnaparamita does not cling to any dharma.

Profound prajnaparamita possesses neither attachment nor a nature of attachment. Why is this? Because prajnaparamita is entirely without any intrinsic nature by which it might cling to dharmas.

Therefore, Subhuti, great bodhisattvas who practice profound prajnaparamita cling neither to any dharma nor to profound prajnaparamita itself.

Subhuti, you should know! When a great bodhisattva practicing profound prajnaparamita thinks: “This is prajnaparamita; I am practicing prajnaparamita; thus I practice all the true characteristics of all dharmas,” because of entertaining such a conception, that great bodhisattva thereby retreats from prajnaparamita. To retreat from prajnaparamita is to retreat from the paramita of generosity, and so on up to the knowledge of all knowledge. Why is this? Because profound prajnaparamita is the foundation of all pure dharmas. To retreat from prajnaparamita is to retreat from all pure dharmas.

Subhuti, you should know! If a great bodhisattva thinks: “This profound prajnaparamita encompasses the paramita of generosity, and so on up to the knowledge of all knowledge,” that great bodhisattva thereby retreats from prajnaparamita. If the bodhisattva retreats from prajnaparamita, the bodhisattva cannot safeguard the paramita of generosity, and so on up to the knowledge of all knowledge. Why is this? Because by not becoming separated from prajnaparamita, one can preserve all dharmas belonging to the factors of enlightenment and can attain the knowledge of all knowledge.

Subhuti, you should know! If a great bodhisattva thinks: “By abiding in prajnaparamita, I shall certainly receive the prediction of unsurpassed, complete, perfect enlightenment,” because of thinking in this way, that great bodhisattva has retreated from prajnaparamita. If the bodhisattva retreats from prajnaparamita, the bodhisattva will not receive the prediction of unsurpassed, complete, perfect enlightenment. Why is this? Because by not becoming separated from prajnaparamita, one receives the prediction of unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! If a great bodhisattva thinks: “By abiding in prajnaparamita, I can give rise to the paramita of generosity, and so on up to great loving-kindness, great compassion, great sympathetic joy, and great equanimity,” because of thinking in this way, that great bodhisattva thereby retreats from prajnaparamita. If the bodhisattva retreats from prajnaparamita, the bodhisattva cannot give rise to the paramita of generosity, and so on up to great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Why is this? Because by not becoming separated from prajnaparamita, one can give rise to and abide in the supreme Dharma.

Subhuti, you should know: If a great bodhisattva thinks, “The Buddha knows that all dharmas have no characteristic that can be grasped, and therefore personally realized unsurpassed, complete enlightenment. Having realized enlightenment, he expounded and revealed the true characteristics of all dharmas to sentient beings,” then, by thinking in this way, that great bodhisattva turns away from profound prajnaparamita. Why?

Because with regard to dharmas, the Tathagata neither knows nor perceives, neither speaks nor instructs. Why? Because the true nature of all dharmas cannot be perceived or known and cannot be expressed.

How, then, could there be anyone who perceives, knows, and instructs others in all dharmas? It is impossible to say that there truly is someone who perceives, knows, and instructs others in all dharmas.

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

“World-Honored One! When great bodhisattvas practice profound prajnaparamita, how do they remain free from such errors?”

The Buddha said:

“Subhuti! Great bodhisattvas practicing profound prajnaparamita think as follows: ‘All dharmas are nonexistent and therefore cannot be grasped. Since all dharmas are nonexistent and cannot be grasped, there is also no one realizing complete enlightenment, nor is there any exposition or instruction.’ If they practice in this way, they are practicing profound prajnaparamita and are free from all errors. If a great bodhisattva grasps at the notion that dharmas are nonexistent and cannot be grasped, that bodhisattva has departed from prajnaparamita. Why? Because profound prajnaparamita neither attaches to nor preserves any dharma. If one attaches to or preserves dharmas, one has departed from prajnaparamita.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Is prajnaparamita separate or not separate from prajnaparamita? Likewise, is the perfection of generosity separate or not separate from the perfection of generosity? Extending this in full, is the knowledge of all knowledge separate or not separate from the knowledge of all knowledge?

“World-Honored One! Whether prajnaparamita is separate or not separate from prajnaparamita, how does a great bodhisattva give rise to prajnaparamita without attachment? Likewise, whether the perfection of generosity is separate or not separate from the perfection of generosity, how does a great bodhisattva give rise to the perfection of generosity without attachment? Extending this in full, whether the knowledge of all knowledge is separate or not separate from the knowledge of all knowledge, how does that great bodhisattva give rise to the knowledge of all knowledge without attachment?”

The Buddha said:

“Subhuti! Prajnaparamita is neither separate nor not separate from prajnaparamita. Therefore, a great bodhisattva gives rise to prajnaparamita without attachment. Likewise, the perfection of generosity is neither separate nor not separate from the perfection of generosity. Therefore, a great bodhisattva gives rise to the perfection of generosity without attachment. Extending this in full, the knowledge of all knowledge is neither separate nor not separate from the knowledge of all knowledge. Therefore, a great bodhisattva gives rise to the knowledge of all knowledge without attachment. Why? Because neither intrinsic nature nor anything apart from intrinsic nature can lead one to abide in intrinsic nature.

“Furthermore, Subhuti! Great bodhisattvas practicing profound prajnaparamita do not attach to form, saying, ‘This is form; this form belongs to that.’ Extending this in full, they do not attach to the knowledge of all knowledge, saying, ‘This is the knowledge of all knowledge; this knowledge of all knowledge belongs to that.’ Because great bodhisattvas do not attach to any of these dharmas, they can give rise to prajnaparamita and, extending this in full, can give rise to the knowledge of all knowledge. Why? Because if great bodhisattvas practicing profound prajnaparamita attach to dharmas, saying, ‘This is a dharma; this dharma belongs to that,’ they cannot freely give rise to and abide in supreme qualities.

“Furthermore, Subhuti! Great bodhisattvas practicing profound prajnaparamita do not contemplate form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or not empty, separate or not separate. Extending this in full, they do not contemplate the knowledge of all knowledge as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or not empty, separate or not separate.

Because those great bodhisattvas do not contemplate any dharma in this way, they can give rise to prajnaparamita and, extending this in full, can give rise to the knowledge of all knowledge. Why? Because if great bodhisattvas practicing profound prajnaparamita contemplate dharmas as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or not empty, separate or not separate, they cannot give rise to and abide in supreme qualities.

“Furthermore, Subhuti! If great bodhisattvas practice profound prajnaparamita, they are thereby practicing the perfection of generosity and, extending this in full, are also cultivating the knowledge of all knowledge.

“Furthermore, Subhuti! Wherever profound prajnaparamita goes, all the perfections and all dharmas conducive to enlightenment follow. Wherever profound prajnaparamita arrives, all the other perfections and all other dharmas conducive to enlightenment also arrive.

It is like a wheel-turning king: wherever he goes, the four divisions of his valiant army accompany him; wherever the wheel-turning king arrives, the four divisions of his valiant army also arrive. Profound prajnaparamita is likewise. Wherever it goes and wherever it arrives, the other five perfections—generosity and so forth—and the other dharmas conducive to enlightenment all follow it, fully reaching the knowledge of all knowledge.

It is like a skilled charioteer who controls a four-horse chariot, keeps it far from dangerous roads, guides it onto the right road, and, as desired, reaches the destination. Likewise, this profound prajnaparamita skillfully guides all the other perfections and all other dharmas conducive to enlightenment, keeping them far from the dangerous roads of samsara and nirvana and leading them along the right road of benefiting oneself and others, until the sought-for knowledge of all knowledge is attained.”

Then the Venerable Subhuti said to the Buddha:

“World-Honored One! How do great bodhisattvas know what is the path and what is not the path?”

The Buddha said:

“Subhuti! The paths of shravakas and pratyekabuddhas, and the path of ordinary beings, are not the path of great bodhisattvas, because by relying upon them one cannot reach the knowledge of all knowledge. Therefore, profound prajnaparamita gives rise to all dharmas conducive to enlightenment. By relying upon this path of great bodhisattvas, they will certainly attain the knowledge of all knowledge.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! The appearance of profound prajnaparamita in the world is a great event. It reveals to great bodhisattvas the characteristics of the path and what is not the path, enabling them to know the path and what is not the path and swiftly realize the knowledge of all knowledge.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. The appearance of profound prajnaparamita in the world is a great event. It reveals to great bodhisattvas the characteristics of the path and what is not the path, enabling them to know the path and what is not the path and swiftly realize the knowledge of all knowledge.

“Furthermore, Subhuti! The appearance of profound prajnaparamita in the world is a great event: it liberates immeasurable, countless, and boundless sentient beings, enabling them to attain supreme benefit and happiness.”

Subhuti, you should know! Although profound prajnaparamita performs immeasurable deeds that benefit and bring happiness to beings, it does not grasp at them.

Subhuti, you should know! Although profound prajnaparamita manifests the performance of deeds, it does not grasp form, feeling, perception, formations, or consciousness, nor does it grasp even the knowledge of all aspects. Nor does it grasp the deeds performed by shravakas and pratyekabuddhas.

Subhuti, you should know! Although profound prajnaparamita leads all assemblies of great bodhisattvas toward unsurpassed, complete enlightenment and away from the stages of shravakas and pratyekabuddhas, with regard to all dharmas there is neither arising nor cessation, because the abiding nature of dharmas is taken as the standard.

Subhuti said to the Buddha:

– Blessed One! In profound prajnaparamita, no dharma arises or ceases. Why, then, when great bodhisattvas practice profound prajnaparamita for the sake of sentient beings, must they practice generosity, observe pure morality, cultivate patient acceptance, diligently apply effort, enter meditative concentration, and cultivate prajnaparamita?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, they take the knowledge of all aspects as their object and, for the sake of sentient beings, practice generosity, observe pure morality, cultivate patient acceptance, diligently apply effort, enter meditative concentration, and cultivate prajnaparamita. These great bodhisattvas impartially share these roots of virtue with all sentient beings and together dedicate them to unsurpassed, complete enlightenment.

When these great bodhisattvas dedicate these roots of virtue to unsurpassed, complete enlightenment, they swiftly perfect their cultivation of the six paramitas and also swiftly perfect their cultivation of the bodhisattva qualities of loving-kindness, compassion, sympathetic joy, and equanimity. Because of this, they swiftly attain the knowledge of all aspects. Until they sit upon the seat of enlightenment, they never depart from the six paramitas; thus, they never depart from the knowledge of all aspects.

Therefore, Subhuti, if great bodhisattvas wish swiftly to realize the knowledge of all aspects, they must diligently and energetically study and cultivate the six paramitas. If great bodhisattvas constantly and diligently cultivate the six paramitas in this way, all their roots of virtue will swiftly be perfected, and they will swiftly realize unsurpassed, complete enlightenment.

Therefore, Subhuti, great bodhisattvas must always remain in harmony with the six paramitas and never depart from them, even temporarily.

Subhuti said to the Buddha:

– Blessed One! How do great bodhisattvas always remain in harmony with the six paramitas and never depart from them, even temporarily?

The Buddha said:

– Subhuti! If great bodhisattvas contemplate form in accordance with reality as neither conjoined nor unconjoined, and contemplate feeling, perception, formations, and consciousness in accordance with reality as neither conjoined nor unconjoined—and, to speak more broadly, contemplate even the knowledge of all aspects in accordance with reality as neither conjoined nor unconjoined—then those great bodhisattvas always remain in harmony with the six paramitas and never depart from them, even temporarily.

Furthermore, Subhuti, if great bodhisattvas constantly think: “I should not abide in form, nor should I abide in non-form. To speak more broadly, I should not abide in the knowledge of all aspects, nor should I abide in what is not the knowledge of all aspects.” Why? Because form is neither an abiding place nor something in which one can abide. To speak more broadly, even the knowledge of all aspects is neither an abiding place nor something in which one can abide. Those great bodhisattvas always remain in harmony with the six paramitas and never depart from them, even temporarily.

Subhuti, you should know! If great bodhisattvas cultivate the six paramitas through this skillful means of non-abiding, they swiftly realize unsurpassed, complete enlightenment.

Subhuti, you should know! It is as when a person wishes to eat mangoes or custard apples. First, that person must take their seeds and plant them in fertile soil, then tend, nourish, and care for them at the proper times. Gradually, shoots, trunks, branches, and leaves develop. When favorable conditions of season and climate occur, they blossom and bear fruit. Once the fruit has ripened, it is picked and eaten.

So it is, Subhuti! Great bodhisattvas who wish to attain unsurpassed, complete enlightenment must first train in the six paramitas. They must also assist sentient beings through generosity, kind speech, beneficial conduct, and cooperation.

Having assisted them, they teach and guide them to abide in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and cause them to abide in the factors conducive to enlightenment, such as the four establishments of mindfulness. Having come to abide in these, they are liberated from all the great sufferings of birth and death and realize the ever-abiding peace and bliss of quiescence.

Those bodhisattvas will attain unsurpassed, complete enlightenment and will always benefit all beings throughout the infinite future.

Therefore, Subhuti, if great bodhisattvas wish to awaken to all dharmas by themselves without depending upon other conditions, wish to bring sentient beings to maturity, wish to purify and adorn a Buddha-land, wish to sit securely upon the wondrous seat of enlightenment, wish to subdue evil maras, wish swiftly to realize the knowledge of all aspects, and wish to turn the Dharma wheel to liberate sentient beings, they should train in the six paramitas. Using the four means of embracing beings as skillful means, they should protect and sustain all kinds of sentient beings and help them attain liberation from the sufferings of birth and death. When bodhisattvas diligently and energetically train in this way, they should constantly cultivate prajnaparamita.

Venerable Subhuti said to the Buddha:

– Blessed One! Does the Buddha teach that bodhisattvas should diligently and energetically cultivate prajnaparamita?

The Buddha said:

– Subhuti! So it is! So it is! I teach that bodhisattvas should diligently cultivate prajnaparamita.

Subhuti, you should know! Great bodhisattvas who wish to attain mastery over all dharmas should train in prajnaparamita. Why? Because profound prajnaparamita possesses great and complete power and can enable great bodhisattvas to attain mastery over all dharmas.

Subhuti, you should know! Profound prajnaparamita is the gateway toward which all wholesome dharmas proceed. It is like the great ocean, which is the gateway into which all streams flow.

Therefore, Subhuti, whether they are virtuous men of the Shravaka Vehicle, virtuous men of the Pratyekabuddha Vehicle, or virtuous men of the Bodhisattva Vehicle, they should all diligently cultivate this profound prajnaparamita.

Subhuti, you should know! When great bodhisattvas diligently and energetically cultivate this profound prajnaparamita, they should also diligently and energetically cultivate generosity through prajnaparamita, and should diligently and energetically cultivate even the knowledge of all aspects.

Subhuti, you should know! It is like a skilled archer who wears strong armor, holds a fine bow and arrows, and does not fear enemies. So too, great bodhisattvas guard and uphold the skillful means of prajnaparamita and, to speak more broadly, even the knowledge of all aspects, thereby preventing the armies of mara, non-Buddhist practitioners, and proponents of other doctrines from ever defeating them.

Therefore, Subhuti, if great bodhisattvas wish to realize unsurpassed, complete enlightenment and turn the wondrous Dharma wheel to liberate sentient beings, they must diligently and energetically cultivate prajnaparamita. If great bodhisattvas constantly and diligently cultivate profound prajnaparamita, they are always protected and kept in mind by the Buddhas, the Blessed Ones, of the past, future, and present.

Venerable Subhuti said to the Buddha:

– Blessed One! Why are great bodhisattvas who constantly and diligently cultivate profound prajnaparamita jointly protected and kept in mind by the Buddhas of the past, future, and present?

The Buddha said:

– Subhuti! If a great bodhisattva constantly and diligently strives to cultivate and study the profound prajnaparamita—that is, practices the paramitas of generosity, pure moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, and, in full, up to the wisdom of all-knowledge—then that bodhisattva is jointly protected and kept in mind by all Buddhas, the Blessed Ones, of the past, future, and present.

The Venerable Subhuti said to the Buddha:

– Blessed One! How do those great bodhisattvas practice the paramitas of generosity, pure moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, and, in full, up to the wisdom of all-knowledge, so that they are jointly protected and kept in mind by all Buddhas, the Blessed Ones, of the past, future, and present?

The Buddha said:

– Subhuti! When those great bodhisattvas practice the paramita of generosity, and, in full, up to the wisdom of all-knowledge, they contemplate the paramita of generosity, and, in full, up to the wisdom of all-knowledge, as all being unobtainable. Therefore, they are jointly protected and kept in mind by all Buddhas, the Blessed Ones, of the past, future, and present.

Furthermore, Subhuti! Although all Buddhas of the past, future, and present constantly protect and keep those great bodhisattvas in mind, they do not generate such protection and mindfulness by taking form, feeling, perception, formations, consciousness, and, in full, up to the wisdom of all-knowledge as their basis, because form through the wisdom of all-knowledge are unobtainable.

The Venerable Subhuti said to the Buddha:

– Blessed One! Although great bodhisattvas have many subjects of training, there is no subject of training.

The Buddha said:

– Subhuti! So it is! So it is! Although great bodhisattvas have many subjects of training, there is no subject of training. Why? Because in reality there is no dharma whatsoever in which the great bodhisattvas may train.

Subhuti said to the Buddha:

– Does the Buddha expound for the great bodhisattvas, either briefly or extensively, the Dharma corresponding to the six paramitas? If great bodhisattvas wish to realize unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings, then they must listen to, retain, read, and recite this Dharma corresponding to the six paramitas, whether taught briefly or extensively, so that they may fully comprehend it. Having fully comprehended it, they should reflect upon it in accordance with right reasoning. After reflecting upon it, they should contemplate and examine it clearly and correctly. Through such contemplation and examination, their minds and mental factors remain entirely unmoved with regard to the characteristics of the objects apprehended.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said.

Furthermore, Subhuti! Great bodhisattvas must diligently cultivate and study all the teachings corresponding to the six paramitas that the Buddha, the Blessed One, has expounded, whether briefly or extensively, and must know, in accordance with reality, the extensive and concise characteristics of all dharmas.

Subhuti said to the Buddha:

– Blessed One! How do great bodhisattvas know, in accordance with reality, the extensive and concise characteristics of all dharmas?

The Buddha said:

– Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the true suchness of form, and know, in accordance with reality, the characteristics of the true suchness of feeling, perception, formations, and consciousness, and, in full, up to knowing, in accordance with reality, the characteristic of the true suchness of the wisdom of all-knowledge, then those great bodhisattvas know, in accordance with reality, the extensive and concise characteristics of all dharmas.

The Venerable Subhuti said to the Buddha:

– Blessed One! What is the characteristic of the true suchness of form? What are the characteristics of the true suchness of feeling, perception, formations, and consciousness? And, in full, up to what is the characteristic of the true suchness of the wisdom of all-knowledge, so that great bodhisattvas may know them in accordance with reality and train in them, thereby knowing, in accordance with reality, the extensive and concise characteristics of all dharmas?

The Buddha said:

– Subhuti! The true suchness of form neither arises nor ceases, neither abides nor changes, yet it can be conventionally established. This is called the characteristic of the true suchness of form.

The true suchness of feeling, perception, formations, and consciousness likewise neither arises nor ceases, neither abides nor changes, yet it can be conventionally established. These are called the characteristics of the true suchness of feeling, perception, formations, and consciousness.

And, in full, up to the true suchness of the wisdom of all-knowledge neither arises nor ceases, neither abides nor changes, yet it can be conventionally established. This is called the characteristic of the true suchness of the wisdom of all-knowledge.

Great bodhisattvas should know these in accordance with reality and train in them; they should know, in accordance with reality, the extensive and concise characteristics of all dharmas.

Furthermore, Subhuti! If great bodhisattvas know, in accordance with reality, the characteristic of the ultimate reality of form, and know, in accordance with reality, the characteristics of the ultimate reality of feeling, perception, formations, and consciousness, and, in full, up to knowing, in accordance with reality, the characteristic of the ultimate reality of the wisdom of all-knowledge, then those great bodhisattvas know, in accordance with reality, the extensive and concise characteristics of all dharmas.

Subhuti said to the Buddha:

– Blessed One! What is the characteristic of the ultimate reality of form? What are the characteristics of the ultimate reality of feeling, perception, formations, and consciousness? And, in full, up to what is the characteristic of the ultimate reality of the wisdom of all-knowledge, so that great bodhisattvas may know them in accordance with reality and cultivate them, thereby knowing, in accordance with reality, the extensive and concise characteristics of all dharmas?

The Buddha said:

– Subhuti! That form has no boundary is called the characteristic of the ultimate reality of form.

That feeling, perception, formations, and consciousness have no boundary is called the characteristic of the ultimate reality of feeling, perception, formations, and consciousness.

And, in full, up to the fact that the wisdom of all-knowledge has no boundary is called the characteristic of the ultimate reality of the wisdom of all-knowledge.

Great bodhisattvas should know these in accordance with reality and train in them, thereby knowing, in accordance with reality, the extensive and concise characteristics of all dharmas.

Furthermore, Subhuti! Great bodhisattvas know, in accordance with reality, the characteristic of the Dharma realm of form, and know, in accordance with reality, the characteristics of the Dharma realm of feeling, perception, formations, and consciousness, and, in full, up to knowing, in accordance with reality, the characteristic of the Dharma realm of the wisdom of all-knowledge. In this way, those great bodhisattvas know, in accordance with reality, the extensive and concise characteristics of all dharmas.

Subhuti said to the Buddha:

– Blessed One! What is the characteristic of the Dharma realm of form? What are the characteristics of the Dharma realm of feeling, perception, formations, and consciousness? And, in full, up to what is the characteristic of the Dharma realm of the wisdom of all-knowledge, so that great bodhisattvas may know them in accordance with reality and train in them, thereby knowing, in accordance with reality, the extensive and concise characteristics of all dharmas?

The Buddha said:

– Subhuti! Form is like empty space: unobstructed, neither arising nor ceasing, neither interrupted nor continuous, yet it cannot be established. This is called the characteristic of the Dharma realm of form.

Feeling, perception, formations, and consciousness are like empty space: unobstructed, neither arising nor ceasing, neither interrupted nor continuous, yet they can be conventionally established. These are called the characteristics of the Dharma realm of feeling, perception, formations, and consciousness.

And, in full, up to the wisdom of all-knowledge is like empty space: unobstructed, neither arising nor ceasing, neither interrupted nor continuous, yet it can be conventionally established. This is called the characteristic of the Dharma realm of the wisdom of all-knowledge.

Great bodhisattvas should know these in accordance with reality and train in them, thereby knowing, in accordance with reality, the extensive and concise characteristics of all dharmas.

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

– Blessed One! How do great bodhisattvas know the extensive and concise characteristics of all dharmas?

The Buddha said:

– Subhuti! If great bodhisattvas know, in accordance with reality, that all dharmas neither unite nor disperse, then those great bodhisattvas will know the extensive and concise characteristics of all dharmas.

The Venerable Subhuti said to the Buddha:

– Blessed One! Which dharmas neither unite nor disperse?

The Buddha said:

– Subhuti! Form neither unites nor disperses; feeling, perception, formations, and consciousness neither unite nor disperse.

And, in full, up to the wisdom of all-knowledge neither unites nor disperses.

Craving, anger, and delusion neither unite nor disperse.

The desire realm, the form realm, and the formless realm neither unite nor disperse.

The conditioned realm and the unconditioned realm neither unite nor disperse.

Why? Because these dharmas have no intrinsic nature. If they have no intrinsic nature, then they have no possession. If they have no possession, one cannot say that they either unite or disperse.

When great bodhisattvas know all dharmas in this way, they know the extensive and concise characteristics of all dharmas.

Fascicle 524

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