大般若波羅蜜多經

VIII. CHAPTER ON PURITY

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

“Blessed One! Foolish people who do not diligently exert themselves, who are endowed with all manner of evil conduct, whose roots of virtue are shallow and meager, who are dull-witted and seek nothing, who have heard little and possess little wisdom, who are controlled by evil spiritual friends, who do not attend upon good spiritual friends, who take no delight in asking questions, and who do not diligently cultivate and study the supreme and wholesome teachings they ought to hear—when they hear the Buddha teach the profound prajnaparamita, they find it truly difficult to believe and understand.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say.”

At that time, Subhuti again said to the Buddha:

“How profound is this prajnaparamita, that it is difficult to believe and difficult to understand?”

The Buddha said:

“Subhuti! Form is neither bound nor liberated. Why? Because form takes the absence of intrinsic nature as its intrinsic nature. Feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because feeling, perception, formations, and consciousness take the absence of intrinsic nature as their intrinsic nature.

“Furthermore, Subhuti! The preceding extent of form is neither bound nor liberated. Why? Because the preceding extent of form takes the absence of intrinsic nature as its intrinsic nature. The subsequent extent of form is neither bound nor liberated. Why? Because the subsequent extent of form takes the absence of intrinsic nature as its intrinsic nature. The intermediate extent of form is neither bound nor liberated. Why? Because the intermediate extent of form takes the absence of intrinsic nature as its intrinsic nature.

“The preceding extent of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the preceding extent of feeling, perception, formations, and consciousness takes the absence of intrinsic nature as its intrinsic nature. The subsequent extent of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the subsequent extent of feeling, perception, formations, and consciousness takes the absence of intrinsic nature as its intrinsic nature. The intermediate extent of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the intermediate extent of feeling, perception, formations, and consciousness takes the absence of intrinsic nature as its intrinsic nature.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! The profound prajnaparamita is very difficult to believe and understand. The profound prajnaparamita is exceedingly difficult to believe and understand!”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. Why? Subhuti! Because the purity of form is precisely the purity of fruition, and the purity of fruition is precisely the purity of form. Why? Because this purity of form and this purity of fruition are nondual, not divided into two, undifferentiated, and unceasing. The purity of feeling, perception, formations, and consciousness is precisely the purity of fruition, and the purity of fruition is precisely the purity of feeling, perception, formations, and consciousness. Why? Because feeling, perception, formations, and consciousness and the purity of fruition are nondual, not divided into two, undifferentiated, and unceasing.

“Furthermore, Subhuti! The purity of form is precisely the purity of omniscience, and the purity of omniscience is precisely the purity of form. Why? Because the purity of form and the purity of omniscience are nondual, not different, not divided into two, and unceasing.

“The purity of feeling, perception, formations, and consciousness is precisely the purity of omniscience, and the purity of omniscience is precisely the purity of feeling, perception, formations, and consciousness. Why? Because this purity of feeling, perception, formations, and consciousness and this purity of omniscience are nondual, not different, not divided into two, and unceasing.”

At that time, Sariputra said to the Buddha:

“Blessed One! Thus, prajnaparamita is exceedingly profound?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! Can this prajnaparamita illuminate clearly?”

The Buddha said:

“Blessed One! So it is! Because it is supremely pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita is a great light?”

The Buddha said:

“So it is! Because it is boundlessly pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita is forever without continuity?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita is originally undefiled?”

The Buddha said:

“So it is! Because it is boundlessly pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita is without attainment and without direct realization?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! Prajnaparamita has no place from which it arises?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! This prajnaparamita is ultimately unborn?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! This prajnaparamita is not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! This prajnaparamita neither knows nor determines?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! What dharmas does this prajnaparamita neither understand nor determine?”

The Buddha said:

“It neither understands nor determines form. Why? Because it is utterly pure. It neither knows nor understands feeling, perception, formations, and consciousness. Why? Because it is utterly pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita neither diminishes nor benefits nirvana?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said:

“Blessed One! Thus, prajnaparamita neither grasps nor relinquishes any dharma?”

The Buddha said:

“So it is! Because it is utterly pure.”

At that time, Subhuti also said to the Buddha:

“Blessed One! Because the self is pure, form is pure?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Because the self is pure, feeling, perception, formations, and consciousness are pure?”

The Buddha said:

“So it is! Because they are ultimately pure.”

Subhuti again said:

“Because the self is pure, fruition is pure?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Because the self is pure, omniscience is pure?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Because the self is pure, there is no attainment and no direct realization?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Because the self is boundless, form is boundless?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Because the self is boundless, feeling, perception, formations, and consciousness are boundless?”

The Buddha said:

“So it is! Because they are ultimately pure.”

Subhuti again said:

“Blessed One! Can a great bodhisattva understand in this way: ‘This is prajnaparamita’?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! Thus, prajnaparamita is neither this shore, nor the other shore, nor the space between?”

The Buddha said:

“So it is! Because it is ultimately pure.”

Subhuti again said:

“Blessed One! If a great bodhisattva gives rise to the thought of relinquishing prajnaparamita, does that bodhisattva become far removed from prajnaparamita?”

The Buddha said:

“Subhuti! So it is! So it is! Why? Because this great bodhisattva clings to names and grasps at characteristics.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! How wondrous! Well-Gone One! How rare! You have skillfully revealed and clearly distinguished for the assembly of great bodhisattvas the ultimate grasping at characteristics in relation to the profound prajnaparamita.”

At that time, Sariputra asked Subhuti:

“How does a great bodhisattva give rise to grasping at characteristics in relation to the profound prajnaparamita?”

Subhuti replied:

– If a great bodhisattva regards form as empty and then gives rise to an attachment to that notion of emptiness; regards feeling, perception, formations, and consciousness as empty and then gives rise to an attachment to that notion of emptiness; regards a past dharma as a past dharma and then gives rise to an attachment to the notion of a past dharma; regards a future dharma as a future dharma and then gives rise to an attachment to the notion of a future dharma; or regards a present dharma as a present dharma and then gives rise to an attachment to the notion of a present dharma—such notions arising when good men and others who abide in the bodhisattva vehicle first generate the aspiration are called attachment to characteristics.

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

– On what basis is this called attachment to characteristics?

Subhūti replied:

– If one declares, “This is the mind of great bodhi,” or clings to the thought, “This is the bodhi-mind that first dedicates merit toward unsurpassed, complete enlightenment,” this is called attachment to characteristics.

Kauśika! The mind is empty in its intrinsic nature and cannot dedicate merit. If good men and others who abide in the bodhisattva vehicle give rise to the attachment, “I am proceeding toward the Great Vehicle,” all such thoughts are called attachment to characteristics.

Therefore, when assemblies of great bodhisattvas who aspire to unsurpassed, complete enlightenment wish to reveal, encourage, guide, and praise sentient beings so that they proceed toward the Great Vehicle, they should reveal, encourage, guide, and praise those sentient beings in accordance with true suchness. If they can reveal, encourage, guide, and praise those sentient beings without harming themselves or others, this is approved by the Tathagatas.

Kauśika! If good men and others who abide in the Great Vehicle can thus reveal, encourage, guide, and praise sentient beings so that they proceed toward the bodhisattva vehicle, they will thereby become free from all attachments.

The Blessed One then praised Subhūti:

– Excellent! Excellent! You have now skillfully explained the characteristics of attachment for the bodhisattvas, enabling them to awaken to and become free from them. There are still other subtle attachments, which I shall explain to you. Listen carefully and reflect deeply.

Subhūti said:

– May the Blessed One please speak. We earnestly wish to hear.

The Buddha said:

– Subhūti! Good men and others who abide in the Great Vehicle and aspire to attain unsurpassed, complete enlightenment should, with pure faith in all Tathagatas, Arhats, Perfectly Enlightened Ones, apprehend characteristics and recollect them. To the extent that they apprehend characteristics, this is called attachment. Why? Because every apprehension of characteristics is called attachment.

If, regarding uncontaminated dharmas, they greatly rejoice in all the Tathagatas, Arhats, Perfectly Enlightened Ones of the past, present, and future, and then impartially bestow upon all sentient beings the roots of goodness arising from that rejoicing, dedicating them together toward unsurpassed, complete enlightenment, this too is called attachment. Why? Because the true nature of all dharmas is neither past, nor future, nor present, but is free from the three times. Nor can anything apart from the dharmas of the three times be dedicated. What is free from the three times cannot be apprehended as a characteristic, cannot be taken as an object, and cannot be seen, heard, understood, or known.

The Venerable Subhūti said to the Buddha:

– Blessed One! Is the true nature of all dharmas exceedingly profound?

The Buddha said:

– So it is! Because its intrinsic nature is free from all things.

Subhūti again asked:

– Blessed One! Is the intrinsic nature of prajnaparamita thus profound?

The Buddha said:

– So it is! Because its intrinsic nature is pure.

Subhūti again asked:

– Blessed One! Is the intrinsic nature of prajnaparamita thus pure?

The Buddha said:

– So it is! Because its intrinsic nature is free from all things.

Subhūti again asked:

– Blessed One! Should prajnaparamita thus be revered?

The Buddha said:

– So it is! Because the intrinsic nature of every dharma is free from all things.

Subhūti, you should know that if the intrinsic nature of all dharmas is free from all things, then it is itself prajnaparamita. Why? Because the Tathagata directly knows the true nature of all dharmas to be uncreated and unconditioned.

Subhūti again asked:

– Blessed One! Is it because the Tathagatas, Arhats, Perfectly Enlightened Ones attain nothing whatsoever in regard to all dharmas that they are said to manifest perfect enlightenment?

The Buddha said:

– So it is! Because all dharmas are of one nature, not two.

Subhūti, you should know that the one nature of all dharmas is precisely the absence of nature. The absence of nature in all dharmas is precisely their one nature. Thus, whether spoken of as the one nature or the absence of nature of all dharmas, both are their original true nature. This original true nature is the one characteristic called no characteristic.

Therefore, Subhūti, because all Tathagatas, Arhats, Perfectly Enlightened Ones attain nothing whatsoever in regard to all dharmas, they are said to manifest perfect enlightenment. Why? Because the intrinsic nature of all dharmas is only one, not two.

Subhūti, you should know that the intrinsic nature of all dharmas is precisely not intrinsic nature, and this non-intrinsic nature is precisely intrinsic nature. By knowing this, one can become free from all attachments.

Subhūti again asked:

– Blessed One! Is prajnaparamita thus difficult to comprehend?

The Buddha said:

– So it is! Because there is no one who comprehends it.

Subhūti again asked:

– Blessed One! Is prajnaparamita thus inconceivable?

The Buddha said:

– So it is! It cannot be fully known by any mind.

Subhūti again asked:

– Is prajnaparamita thus devoid of any activity?

The Buddha said:

– So it is! Because those activities are unobtainable.

The Venerable Subhūti then again said to the Buddha:

– Blessed One! How should great bodhisattvas practice prajnaparamita?

The Buddha said:

– Subhūti! When great bodhisattvas do not practice form, they are practicing prajnaparamita; when they do not practice feeling, perception, formations, or consciousness, they are practicing prajnaparamita.

Furthermore, Subhūti! When great bodhisattvas do not practice the emptiness of form, they are practicing prajnaparamita; when they do not practice the emptiness of feeling, perception, formations, or consciousness, they are practicing prajnaparamita.

Furthermore, Subhūti! If great bodhisattvas do not practice form as a perfectly complete characteristic, they are practicing prajnaparamita. If they do not practice feeling, perception, formations, or consciousness as perfectly complete characteristics, they are practicing prajnaparamita. Why? Because form that is not perfectly complete is not form; feeling, perception, formations, and consciousness that are not perfectly complete are not feeling, perception, formations, or consciousness. If they practice nothing in this way, they are practicing prajnaparamita.

Subhūti then said to the Buddha:

– Blessed One! How exceedingly rare! Well-Gone One! How wondrous! Amid attachments, you teach the characteristic of nonattachment.

The Buddha said:

– Subhūti! When great bodhisattvas do not practice form with any attachment to characteristics, they are practicing prajnaparamita. When they do not practice feeling, perception, formations, or consciousness with any attachment to characteristics, they are practicing prajnaparamita.

Subhūti, you should know that if great bodhisattvas constantly practice profound prajnaparamita in this way, they give rise to no attachment to form and no attachment to feeling, perception, formations, or consciousness. They give rise to no attachment to the fruit of stream-entry; no attachment to the fruits of once-returning, non-returning, or arhatship; no attachment to a pratyekabuddha’s enlightenment; no attachment to the unsurpassed, complete enlightenment of the Buddhas; and no attachment to omniscience. Why? Because that which is unattached, unbound, and transcends all things is called omniscience.

Thus, Subhūti, great bodhisattvas transcend all attachments while practicing profound prajnaparamita.

The Venerable Subhūti said to the Buddha:

– World-Honored One! How exceedingly rare! Sugata! How wondrous! Such is the realization of the Dharma-nature of prajnaparamita: it is extremely profound. Whether it is spoken of or not, it neither increases nor decreases.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. It is like empty space: even if, throughout the entire lifespans of all Buddhas, it were praised or disparaged, that empty space would neither increase nor decrease. The profound Dharma-nature is likewise: whether it is spoken of or not, it neither increases nor decreases.

Furthermore, Subhuti, it is like an illusory person who, when praised or disparaged, experiences neither joy nor sorrow, neither increase nor decrease. The profound Dharma-nature is likewise: whether it is spoken of or not, it remains originally unchanged.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! What the great bodhisattvas undertake in practicing profound prajnaparamita is exceedingly difficult. That is, whether profound prajnaparamita is cultivated or not, it neither increases nor decreases, neither advances nor retreats. The great bodhisattvas practice prajnaparamita as though cultivating empty space, in which there is nothing whatsoever. This means that therein no dharma can be apprehended, yet they diligently cultivate and train until they attain unsurpassed, perfect enlightenment, never turning back.

World-Honored One! We sentient beings should all pay homage to the great bodhisattvas, for they are those who don such armor of great merit. Why? Because, in order to liberate sentient beings, the great bodhisattvas don the armor of merit. It is as though one who wished to wage war against empty space had to don firm armor.

World-Honored One! In order to liberate sentient beings, the great bodhisattvas don the armor of merit, like a valiant general who wishes to carry empty space to a higher place.

World-Honored One! The great bodhisattvas are exceedingly valiant. Donning the armor of merit, they aspire to attain unsurpassed, perfect enlightenment for sentient beings who are like empty space, the dharma realm, and the Dharma-nature.

World-Honored One! The great bodhisattvas attain the great perfection of diligence and don the armor of merit because all dharmas are like empty space.

World-Honored One! The great bodhisattvas are exceedingly rare. Because the various kinds of sentient beings are like empty space, because liberation from the suffering of birth and death is like empty space, and because the bliss of nirvana that is attained is like empty space, they don the armor of merit.

At that time, a bhiksu in the assembly joined his palms toward the Buddha and said:

– World-Honored One! I should pay homage to profound prajnaparamita. That is, in this prajnaparamita, there is no dharma that can arise and no dharma that can cease.

Then Sakra, Lord of the Gods, asked Subhuti:

– If a great bodhisattva wishes to train in prajnaparamita, how should that bodhisattva train?

Subhuti replied:

– If a great bodhisattva wishes to train in prajnaparamita, that bodhisattva should diligently cultivate and train as though training in empty space.

Sakra, Lord of the Gods, then addressed the Buddha:

– As for profound prajnaparamita, if good men, good women, and others listen to it with sincere hearts, uphold it, read and recite it, diligently cultivate and train in it, contemplate it in accordance with reason, copy it, expound it, and spread it widely, I shall protect them and prevent them from suffering harm, sorrow, or distress.

At that time, Subhuti said to Sakra:

– Do you perceive any dharma that can be protected?

Sakra, Lord of the Gods, said:

– Venerable One! I do not. I do not perceive any dharma that can be protected.

Subhuti said:

– If a great bodhisattva abides as profound prajnaparamita teaches, that itself is protection. But whoever departs from prajnaparamita will immediately be harmed by humans and nonhumans.

Kausika! Wishing to protect bodhisattvas who practice profound prajnaparamita is no different from someone arousing diligent effort to protect empty space. If one wishes to protect bodhisattvas who practice profound prajnaparamita, one labors in vain, entirely without benefit.

Kausika! What do you think? Can anyone seize and retain an echo?

Sakra, Lord of the Gods, said:

– Venerable One! No.

Subhuti said:

– Kausika! Wishing to protect bodhisattvas who practice profound prajnaparamita is likewise: one labors in vain, entirely without benefit.

Kausika! Although the great bodhisattvas who practice profound prajnaparamita know that all dharmas are like echoes, they neither perceive them nor point them out, because all dharmas are utterly nonexistent and cannot be apprehended. If a great bodhisattva is able to abide in this way, that is the practice of prajnaparamita.

At that time, through the awesome spiritual power of the World-Honored One, the Four Great Heavenly Kings, Sakra, Lord of the Gods, Great Brahma, and all the assemblies of gods throughout this trichiliocosm came to the Buddha, bowed their heads at his feet, and stood to one side. Through the Buddha’s spiritual power, throughout the worlds of the ten directions they all saw a thousand Buddhas expounding prajnaparamita, with the meanings, sections, names, and terms all identical to those here. The leader of each assembly of bhiksus who requested the teaching of prajnaparamita was named Subhuti. The leader of each assembly of gods who posed questions concerning prajnaparamita was named Sakra.

At that time, the World-Honored One said to Subhuti:

– When the bodhisattva Maitreya attains unsurpassed, perfect enlightenment, he will bear this very name and, in this very place, expound prajnaparamita. In the future, the Buddhas of this Fortunate Eon will also bear this name and, in this very place, proclaim prajnaparamita.

IX. CHAPTER ON PRAISE

At that time, the Venerable Subhuti addressed the Buddha:

– World-Honored One! This prajnaparamita is merely a name. Such a name also cannot be apprehended; it exists only as a designation provisionally established in dependence upon conventional speech. Therefore, prajnaparamita also has no existence whatsoever, and the name “prajnaparamita” truly cannot be apprehended. These two dharmas resemble each other in turn: both are without any existence and both cannot be apprehended. Why, then, does the Buddha say that when the bodhisattva Maitreya attains unsurpassed, perfect enlightenment, he will bear this name and will also proclaim prajnaparamita in this very place?

The Buddha said:

– Subhuti! When the bodhisattva Maitreya attains unsurpassed, perfect enlightenment, he will not realize the emptiness of form; nor will he realize the emptiness of feeling, perception, formations, or consciousness. He will not realize the bondage of form; nor will he realize the bondage of feeling, perception, formations, or consciousness. He will not realize the liberation of form; nor will he realize the liberation of feeling, perception, formations, or consciousness. Thus, it is through such characteristics and practices that the bodhisattva Maitreya will attain unsurpassed, perfect enlightenment, whereupon he will bear this name and, in this very place, expound prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! Is prajnaparamita utterly pure?

The Buddha said:

– Subhuti! Because form is pure, profound prajnaparamita is utterly pure.

Because feeling, perception, formations, and consciousness are pure, profound prajnaparamita is utterly pure.

Because empty space is pure, profound prajnaparamita is utterly pure.

Because form is undefiled, profound prajnaparamita is utterly pure.

Because feeling, perception, formations, and consciousness are undefiled, profound prajnaparamita is utterly pure.

Because empty space is undefiled, profound prajnaparamita is utterly pure.

Because all dharmas, whether defiled or undefiled, cannot be apprehended, profound prajnaparamita is utterly pure.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If good men and good women and others merely hear the name and virtues of this profound prajnaparamita, they will obtain vast and perfect benefits; how much more so if they uphold, read, recite, cultivate, copy, expound, and widely propagate it. These good men and good women and others will not die unexpectedly, nor will they suddenly fall ill or encounter calamities. They will always be respectfully surrounded, accompanied, and protected by immeasurable hundreds of thousands of devas. On the eighth, fourteenth, and fifteenth days of the bright and dark fortnights, wherever these good men and good women and others read, recite, and expound the profound prajnaparamita, they will obtain boundless, excellent merit and benefit.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Because these good men and good women and others read, recite, and expound the profound prajnaparamita, immeasurable devas will constantly come to surround them respectfully and protect them. Why? Because the profound prajnaparamita is the unsurpassed precious jewel of devas, humans, asuras, and others. For this reason, these good men and good women and others will obtain boundless merit and benefit.

Furthermore, Subhuti! When one listens to, upholds, reads, recites, copies, makes offerings to, studies, cultivates, and expounds the profound prajnaparamita, many evil maras will create obstacles. Why? Because the profound prajnaparamita is a great treasure in the eyes of enemies and thieves. It is like a precious jewel in the world: wherever it is placed, many enemies and thieves will seek it.

Subhuti, you should know! The profound prajnaparamita is an unsurpassed treasure that constantly brings benefit, peace, and happiness to the world.

Furthermore, Subhuti! With respect to all dharmas, the profound prajnaparamita neither arises nor ceases, is neither formed nor destroyed, neither advances nor retreats, neither draws in nor drives away, neither grasps nor relinquishes, is neither defiled nor pure, neither increases nor decreases, and is neither near nor far. Why? Because all dharmas are utterly devoid of anything that can be possessed and are entirely unobtainable.

Subhuti, you should know! Because the profound prajnaparamita has no attainment with respect to any dharma, it cannot defile and cannot be defiled. Why? Because there is no dharma that can defile what is no dharma.

Subhuti, you should know! Because form is undefiled, the profound prajnaparamita is also undefiled. Because feeling, perception, formations, and consciousness are undefiled, the profound prajnaparamita is also undefiled. Because the profound prajnaparamita is undefiled, dharmas such as form are also undefiled. If one makes no discrimination regarding this, one is practicing prajnaparamita.

Subhuti, you should know! Because the profound prajnaparamita is free from discrimination, with respect to all dharmas it neither grasps nor relinquishes, neither speaks nor instructs, and neither draws in nor drives away.

At that time, immeasurable hundreds of thousands of devas in midair rejoiced and exulted, proclaiming in unison:

– Today, here in Jambudvipa, we have witnessed the Buddha turn the wondrous Dharma wheel for the second time.

The Blessed One then said to Subhuti:

– This Dharma wheel is neither turned for the first time nor turned for the second time. Why? Because, with respect to all dharmas, the profound prajnaparamita is neither subject to cyclic existence nor brought to complete cessation, and thus it appears in the world. It appears in the world solely because dharmas are without intrinsic nature and their intrinsic nature is emptiness. If a great bodhisattva knows this and remains free from discrimination, that is the practice of prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! The profound prajnaparamita is the vast paramita because it fully comprehends that the intrinsic nature of all dharmas is emptiness. Although they fully comprehend that the intrinsic nature of all dharmas is emptiness, great bodhisattvas, relying upon the profound prajnaparamita, remain neither bound to nor attached to any dharma; they attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.

Although they realize enlightenment, they perceive no attainment, because both the dharma of realization and that of non-realization are unobtainable. Although they turn the Dharma wheel, they perceive nothing that is turned, because both cyclic existence and complete cessation are unobtainable. Although they liberate sentient beings, they perceive nothing that is liberated, because both seeing and not seeing are unobtainable.

Blessed One! In this profound teaching of the great prajnaparamita, the turning of the Dharma wheel is utterly unobtainable. Why? Because within it there is no dharma to be revealed, no dharma to be demonstrated, no dharma to be attained, no dharma that undergoes cyclic existence, and no dharma that is brought to complete cessation. Why? Because ultimately all dharmas neither arise nor cease. Because they neither arise nor cease, they neither undergo cyclic existence nor are brought to complete cessation.

The Blessed One then said to Subhuti:

– So it is! So it is! Why? Because within emptiness, signlessness, and wishlessness, there can be no dharma that undergoes cyclic existence and no dharma that is brought to complete cessation, for the nature of cyclic existence and complete cessation is unobtainable. Constantly proclaiming, explaining, and revealing matters in this way is called the utterly pure exposition of prajnaparamita. Here there is ultimately no speaker, no recipient, no dharma that is spoken, and no dharma that is received. Since there is no speaker or recipient, the person capable of realizing dharmas is also unobtainable. Because there is no one who realizes, there is also no one who attains nirvana, nor anyone who expounds the Dharma and serves as a field of merit. Because there is no field of merit, the nature of a field of merit also does not exist. As all designations expressed through words are unobtainable, this is called the vast paramita.

Subhuti then said to the Buddha:

– The profound prajnaparamita is precisely the boundless paramita, for it is like space, without boundary.

This is the incomparable paramita, because all dharmas are unobtainable.

This is the paramita of complete detachment, because it is ultimately empty.

This is the unconquerable paramita, because the nature and characteristics of all dharmas are unobtainable.

This is the traceless paramita, because it neither comes nor goes and has no form.

This is the paramita without intrinsic nature, because it neither comes nor goes.

This is the paramita of nonactivity, because no dharma can be moved.

This is the paramita of nonappropriation, because no dharma can be grasped.

This is the inexhaustible paramita, because it accords with inexhaustible dharmas.

This is the non-arising paramita, because no dharma can arise.

This is the uncreated paramita, because all agents are unobtainable.

This is the paramita of non-knowing, because there is no knowing with respect to any dharma.

This is the paramita of non-seeing, because there is no seeing with respect to any dharma.

This is the paramita of non-transmigration, because those who undergo birth and death are unobtainable.

This is the indestructible paramita, because the beginning, the end, and the interval between them are all unobtainable.

This is the illusion-like paramita, because dharmas do not arise and cannot be expressed.

This is the dream-like paramita, because the nature of all consciousnesses is equal.

This is the undefiled paramita, because greed, hatred, and delusion have no intrinsic nature.

This is the paramita of non-attainment, because any basis of reliance is unobtainable.

This is the paramita free from conceptual proliferation, because all dharmas transcend thought and deliberation.

This is the paramita free from consideration, because all dharmas are unmoving.

This is the immovable pāramitā, because it abides in the Dharma realm.

This is the pāramitā free from defilement, because all dharmas are not false.

This is the pāramitā of non-arising, because all dharmas are without discrimination.

This is the pāramitā of quiescence, because all characteristics of dharmas are unobtainable.

This is the faultless pāramitā, because all virtues are cultivated in order to reach the other shore.

This is the pāramitā devoid of sentient beings, because ultimate reality is realized.

This is the uninterrupted pāramitā, because all dharmas are non-arising.

This is the pāramitā of suchness, because it is free from discrimination.

This is the pāramitā of the two extremes, because there is no attachment to any dharma.

This is the pāramitā that is neither compounded nor destroyed, because all dharmas are not conjoined.

This is the pāramitā of non-apprehension, because it transcends the stages of the śrāvakas and pratyekabuddhas.

This is the pāramitā free from examination and investigation, because it attains the equality of the nature of examination and investigation.

This is the immeasurable pāramitā, because dharmas are immeasurable.

This is the pāramitā of non-arising, because it is free from self and dharmas.

This is the pāramitā of non-discrimination, because the nature of all discriminations is equal.

This is the unobtainable pāramitā, because it attains the true nature of all dharmas.

This is the pāramitā of non-attachment, because there is no attachment to any dharma.

This is the pāramitā of non-reliance, because there is nothing upon which to rely.

This is the unborn pāramitā, because all dharmas are unborn.

This is the pāramitā of impermanence, because all dharmas are perpetually without intrinsic nature.

This is the pāramitā of suffering, because it oppresses the nature of equality.

This is the pāramitā of non-self, because there is no attachment to any dharma.

This is the pāramitā of emptiness, because all dharmas are unobtainable.

This is the pāramitā of signlessness, because it is free from all the characteristics of dharmas.

This is the pāramitā of wishlessness, because there is no attainment.

This is the pāramitā of strength, because it is not overcome by any dharma.

This is the pāramitā of immeasurable Buddha-dharmas, because they surpass all reckoning.

This is the pāramitā of fearlessness, because ultimately there is no fear in the mind.

This is the pāramitā of true suchness, because the nature of all these dharmas undergoes no change.

This is the natural pāramitā, because all dharmas lack intrinsic nature.

This is the pāramitā of the knowledge of all-knowing wisdom, because it knows that all dharmas lack intrinsic nature.

The Buddha said:

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

X. CHAPTER ON DHARANI

01

At that time, Śakra, Lord of the Gods, thought: If good men, good women, and others merely hear the virtues and name of this profound prajnaparamita, one should know that they have formerly made offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones, made vast vows, and planted many roots of virtue in the past—how much more so if they are able to accept and retain it, read and recite it, copy it, contemplate it properly, explain it to others, or practice according to its teachings to the best of their ability.

One should know that in the past, in the presence of immeasurable Buddhas, such persons drew near, made offerings, and planted many roots of virtue. They formerly heard the prajnaparamita and, having heard it, accepted and retained it, read and recited it, contemplated it, expounded it to others, and practiced according to its teachings. If they can ask and answer questions about this sutra, it is through the power of merit from former lives that they now attain such accomplishment.

If good men, good women, and others have formerly made offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones, and their virtues are pure, then when they hear the profound prajnaparamita, their minds are not frightened, alarmed, intimidated, grieved, regretful, discouraged, or confused.

The Blessed One then knew the thought in the mind of Śakra, Lord of the Gods, and said to him:

– So it is! So it is! It is exactly as you have thought.

At that time, Śāriputra knew the thought in the mind of Śakra, Lord of the Gods, and said to the Buddha:

– Blessed One! If good men, good women, and others, upon hearing the profound prajnaparamita, have deep faith and understanding, accept and retain it, read and recite it, contemplate it properly, copy it, expound it, disseminate it widely, and practice according to its teachings, one should know that these persons are like great bodhisattvas on the stage of non-retrogression. Why? Because the meaning of this prajnaparamita is profound, difficult to believe, and difficult to understand. If in former lives they had not practiced the profound prajnaparamita for a long time, had not in the presence of Buddhas requested instruction and received it, and had not planted many roots of virtue in the presence of Buddhas, how could they, upon first hearing the profound prajnaparamita, immediately believe and understand it?

Blessed One! If good men, good women, and others, upon hearing the profound meaning of the prajnaparamita expounded, do not believe or understand it but instead slander and disparage it, one should know that these persons slandered and disparaged the profound prajnaparamita in former lives. Why?

Because these foolish persons possess few roots of virtue, lack right aspiration, and associate with bad friends. Therefore, when they hear the profound meaning of the prajnaparamita, owing to the force of conditioning from former lives, they neither believe nor delight in it; their minds are not pure, receptive, or willing. Why?

Because in past lives these foolish persons never drew near to Buddhas, bodhisattvas, or sages and noble ones, nor did they ever request instruction in the profound meaning of this prajnaparamita.

Śakra, Lord of the Gods, then said to Śāriputra:

– The profound meaning of this prajnaparamita is extremely difficult to believe and understand. It is therefore not extraordinary if those whose faith has not been long established and who wish to practice the profound prajnaparamita are unable to believe or understand when they hear its profound meaning expounded, or even give rise to slander.

Śakra, Lord of the Gods, then said to the Buddha:

– Blessed One! I now reverently pay homage to the profound prajnaparamita. If I pay homage to the profound prajnaparamita, I thereby pay homage to the knowledge of all-knowing wisdom.

The Buddha then said to Śakra, Lord of the Gods:

– So it is! So it is! It is exactly as you have said. If one constantly pays homage to the profound prajnaparamita, one thereby pays homage to the knowledge of all-knowing wisdom. Why? Kauśika! Because the knowledge of all-knowing wisdom realized by all Buddhas arises from the prajnaparamita, and the profound prajnaparamita, in turn, exists through the knowledge of all-knowing wisdom of all Buddhas.

Kauśika! Great bodhisattvas should practice this profound prajnaparamita, should abide in this profound prajnaparamita, and should train in this profound prajnaparamita.

Śakra, Lord of the Gods, then said to the Buddha:

– Blessed One! When great bodhisattvas practice the profound prajnaparamita, how is it called abiding in the profound prajnaparamita? How is practicing the profound prajnaparamita called training in the profound prajnaparamita?

The Buddha then said to Śakra, Lord of the Gods:

– Excellent! Excellent! You alone are able to ask about this profound meaning. Through the Buddha’s awesome power, you are able to question the Tathagata, Arhat, Perfectly Enlightened One, about this profound meaning.

Kauśika! When great bodhisattvas practice the profound prajnaparamita, they do not abide in form, nor do they abide in the notions, “This is form” and “This is training in form.” They do not abide in feeling, perception, volitional formations, or consciousness, nor do they abide in the notions, “These are feeling, perception, volitional formations, and consciousness” and “This is training in feeling, perception, volitional formations, and consciousness.”

Furthermore, Kauśika! When great bodhisattvas practice the profound prajnaparamita, they do not train with regard to form, nor do they train in the notion, “This is form”; this is non-abiding in form. If they do not train with regard to feeling, perception, volitional formations, or consciousness, nor train in the notion, “These are feeling, perception, volitional formations, and consciousness,” this is non-abiding in feeling, perception, volitional formations, and consciousness.

“Kausika! This is called a great bodhisattva’s practice of profound prajnaparamita; it is also called abiding in profound prajnaparamita; and it is also called training in profound prajnaparamita.”

At that time, Sariputra said to the Buddha:

“World-Honored One! This prajnaparamita is exceedingly profound. This prajnaparamita is difficult to fathom. This prajnaparamita is difficult to apprehend. This prajnaparamita is immeasurable.”

The Buddha then said to Sariputra:

“Thus it is! Thus it is! Sariputra! When practicing profound prajnaparamita, great bodhisattvas do not abide in the profound nature of form, nor do they abide in the notion, ‘This is the profound nature of form.’ This is called training in the profound nature of form.

“They do not abide in the profound nature of feeling, perception, formations, or consciousness, nor do they abide in the notion, ‘This is the profound nature of feeling, perception, formations, and consciousness.’ This is called training in the profound nature of feeling, perception, formations, and consciousness.

“Furthermore, Sariputra! When practicing profound prajnaparamita, great bodhisattvas do not train in the profound nature of form, nor do they train in the notion, ‘This is the profound nature of form.’ This is called not abiding in the profound nature of form.

“With regard to feeling, perception, formations, and consciousness, they do not train in the profound nature of feeling, perception, formations, and consciousness, nor do they train in the notion, ‘This is the profound nature of feeling, perception, formations, and consciousness.’ This is called not abiding in the profound nature of feeling, perception, formations, and consciousness.”

At that time, Sariputra said to the Buddha:

“World-Honored One! This prajnaparamita is exceedingly profound, difficult to fathom, difficult to apprehend, and immeasurable; therefore, it is difficult to believe and understand. It should be taught only to those bodhisattvas who have attained the stage of non-retrogression. Why? Because upon hearing this profound prajnaparamita, they are neither alarmed nor frightened nor doubtful. Their minds believe and understand it deeply, and they do not give rise to disparagement.”

Sakra, Lord of the Devas, asked the Venerable Sariputra:

“If profound prajnaparamita were taught to those bodhisattvas who have not yet received a prediction, what fault would there be?”

Sariputra replied to Sakra, Lord of the Devas:

“Upon hearing it, such persons would become alarmed, frightened, and doubtful. They would be unable to believe and understand it, and might give rise to disparagement. Consequently, they would create and increase karma bringing rebirth in the lower realms, sink into the three evil destinies, and endure severe suffering for a long time. It would be difficult for them to realize unsurpassed, complete enlightenment. Therefore, profound prajnaparamita should not be taught to them.”

Sakra said:

“Are there any bodhisattvas who have not yet received a prediction but who, upon hearing profound prajnaparamita, are neither frightened nor alarmed nor doubtful, but believe and understand it deeply and do not disparage it?”

Sariputra replied:

“There are, Kausika! Such great bodhisattvas formed the aspiration for unsurpassed, complete enlightenment long ago and have long cultivated the practices of great bodhisattvas. Before long, they will receive the prediction of great enlightenment.

“Kausika! If great bodhisattvas hear profound prajnaparamita and their minds are neither frightened nor alarmed nor doubtful, and they do not disparage it but believe and understand it deeply, you should know that these great bodhisattvas have already received the prediction of unsurpassed, complete enlightenment. If they have not yet received the prediction, then after attending upon no more than one or two Buddhas, they will certainly receive the prediction of great enlightenment.”

The Buddha then said to Sariputra:

“Thus it is! Thus it is! It is exactly as you have said. Sariputra! Great bodhisattvas who have long trained in the Great Vehicle, long made great vows, long cultivated great practices, made offerings to many Buddhas, attended many spiritual friends, and brought their roots of goodness to maturity, upon hearing profound prajnaparamita, are neither frightened nor alarmed nor doubtful. Their minds believe and understand it deeply, and they delight in listening to, receiving, retaining, reading, and reciting it; reverently making offerings to it; reflecting upon it correctly and in accordance with principle; explaining it to others; or copying it in writing. They practice according to its teachings and are never indolent.

“Sariputra! Because of these causes and conditions, wherever these great bodhisattvas are born, they always encounter Buddhas and constantly hear the true Dharma, to which they make offerings with reverence, honor, and praise. Every Buddha they encounter bestows a prediction upon them without exception.”

At that time, Sariputra said to the Buddha:

“World-Honored One! I now wish to offer a few brief analogies. I humbly ask your permission.”

The Buddha said to Sariputra:

“You may speak as you wish.”

Sariputra then said:

“World-Honored One! Suppose good men and others who abide in this Great Vehicle dream that they themselves are seated upon the wondrous seat of enlightenment. You should know that they are close to realizing unsurpassed, complete enlightenment. In the same way, if good men and others hear prajnaparamita, revere and believe in it deeply, receive, retain, read, and recite it, diligently train in it, reflect upon it correctly and in accordance with principle, copy and explain it, and disseminate it widely, you should know that they have long trained in the Great Vehicle and that their roots of goodness have matured. They have either already received the prediction of great enlightenment or are close to receiving it, and they will swiftly realize unsurpassed, complete enlightenment.

“World-Honored One! Suppose a person traveling through the wilderness encounters a perilous road extending for hundreds of yojanas—whether two, three, four, or five hundred—and then sees ahead a city or royal capital, together with fields, gardens, trees, cowherds, and so forth. Upon seeing these things, he thinks, ‘That city or royal capital is not far from here.’ Having thought this, his body and mind become at ease, and he no longer fears wild beasts, bandits, hunger, or thirst.

Good men and others who abide in the bodhisattva vehicle are likewise. If they hear prajnaparamita, revere and believe in it wholeheartedly, receive, retain, read, and recite it, diligently train in it, reflect upon it correctly and in accordance with principle, copy and explain it, and disseminate it widely, you should know that before long they will receive the prediction of great enlightenment and swiftly realize unsurpassed, complete enlightenment, without falling to the levels of sravakas or pratyekabuddhas.

Why? Because seeing, hearing, revering, and making offerings to profound prajnaparamita are the preceding signs of unsurpassed enlightenment.

“World-Honored One! Suppose a person wishes to see the great ocean and, after traveling onward for a long time, no longer sees mountains or forests. He then thinks, ‘From what I now see, the great ocean cannot be far away.’ Why? Because the land gradually slopes downward near the seashore, and therefore there are no mountains or forests. At that time, although the person has not yet seen the great ocean, he rejoices upon seeing these signs of its nearness.

“Good men and others who abide in the bodhisattva vehicle are likewise. When they hear profound prajnaparamita, revere and believe in it wholeheartedly, receive, retain, read, and recite it, diligently train in it, reflect upon it correctly and in accordance with principle, copy and explain it, and disseminate it widely, you should know that before long they will receive the prediction of great enlightenment and swiftly realize unsurpassed, complete enlightenment. Why? Because hearing profound prajnaparamita is a preceding sign of the fruition of unsurpassed enlightenment.

“World-Honored One! It is as when, in springtime, the yellow leaves of flowering and fruit-bearing trees fall away and their branches and twigs become green and luxuriant once more. Upon seeing this, people think, ‘Before long, green leaves will emerge, flowers will bloom, and fruit will form.’ Why?

Because these trees have already manifested the signs of new leaves, flowers, and fruit. Good men and others who abide in the bodhisattva vehicle are likewise. When they hear this profound prajnaparamita, revere and believe in it wholeheartedly, receive, retain, read, and recite it, diligently and energetically train in it, reflect upon it correctly and in accordance with principle, copy and explain it, and disseminate it widely, you should know that before long they will receive the prediction of great enlightenment and swiftly realize unsurpassed, complete enlightenment.”

Blessed One! It is like a woman who has been pregnant for a long time: her body moves with heaviness; she can neither walk nor stand with ease; her eating, drinking, sleeping, and resting all diminish; she does not like to speak much; and she becomes indolent in her daily tasks. Because she endures suffering and pain, she is remiss in all her affairs.

When her stepmother sees her condition, she knows at once that this woman will give birth before long. Good men and others who abide in the bodhisattva vehicle are likewise. If they hear this profound prajnaparamita and, with wholehearted reverence and faith, accept and uphold it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, expound it, and disseminate it widely, one should know that before long they will receive the prediction of great bodhi, swiftly realize unsurpassed, perfect awakening, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

At that time, the Buddha praised Sariputra:

– Excellent! Excellent! You have skillfully expressed this analogy concerning bodhisattvas. Know that this was entirely due to the spiritual power of the Tathagata.

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THE END