大般若波羅蜜多經

FIFTH ASSEMBLY

I. CHAPTER ON SUBHUTI

Thus have I heard:

At one time, the Blessed One was dwelling on Vulture Peak near the city of Rajagriha, together with an assembly of twelve thousand great bhiksus, all of whom were arhats. The Venerable Subhuti, Sariputra, and others were foremost among them, except for the Venerable Ananda, who still remained at the stage of one in training. There were also immeasurable and innumerable great bodhisattvas who had attained unobstructed eloquence, with Bodhisattva Maitreya, Bodhisattva Manjusri, and others as their foremost members.

At that time, the Blessed One said to Subhuti:

“Employ your eloquence to expound and teach prajnaparamita to the assembly of great bodhisattvas, so that, by practicing prajnaparamita, they may swiftly attain accomplishment.”

At that time, Sariputra thought: Will the Venerable Subhuti expound and teach prajnaparamita to the assembly of great bodhisattvas through his own power, or will he speak through the awesome spiritual power of the Tathagata?

The Venerable Subhuti knew the thought in Sariputra’s mind and said:

“All teachings given by the Buddha’s disciples rely upon the awesome spiritual power of the Tathagata. Why is this? Sariputra, the Buddhas expound the essential Dharma to their disciples, and the disciples, following the Buddha’s teaching, diligently cultivate and study until they realize the true nature of all dharmas. Having realized it, they then teach it to others. If their teaching does not contradict the true nature of all dharmas, this is due to the awesome spiritual power of the Tathagata and is also their realization of the equally abiding stream of the Dharma-nature. Therefore, my teaching of prajnaparamita to the bodhisattvas will be entirely through the awesome spiritual power of the Tathagata.”

Subhuti addressed the Buddha:

“Revered Blessed One, the Blessed One has instructed me to teach prajnaparamita to the assembly of great bodhisattvas, so that, by practicing prajnaparamita, they may swiftly attain accomplishment.

“Revered Blessed One, when one speaks of bodhisattvas, to what dharma does this designation ‘bodhisattva’ refer?

“Revered Blessed One, I do not perceive any dharma that can be called a great bodhisattva, nor do I perceive any dharma that can be called prajnaparamita.

“Revered Blessed One, I neither perceive nor apprehend a bodhisattva or any dharma of a bodhisattva. Likewise, I neither perceive nor apprehend prajnaparamita. How, then, can I be told to teach prajnaparamita to the assembly of great bodhisattvas?

“Revered Blessed One, which great bodhisattvas am I to instruct, and in what prajnaparamita are they to practice so that they may swiftly attain accomplishment?

“Revered Blessed One, if, upon hearing these words expounded, a great bodhisattva’s mind does not sink or retreat, and the bodhisattva is neither startled nor afraid, but abides according to the teaching and practices prajnaparamita, then that great bodhisattva is worthy of being taught prajnaparamita so as to attain swift accomplishment. For where there is no attachment, that itself is prajnaparamita.

“Furthermore, revered Blessed One, a great bodhisattva practicing prajnaparamita should train thus: one should train not to become attached to this bodhisattva-mind. Why is this? Because this mind is not mind, for its intrinsic nature is pure.”

At that time, Sariputra asked Subhuti:

“Is this mind a nature that is not mind?”

Subhuti in turn asked Sariputra:

“Can this nature that is not mind, whether existing or not existing, be apprehended?”

Sariputra replied:

“No, Subhuti.”

Subhuti then said:

“Sariputra, since this nature that is not mind, whether existing or not existing, cannot be apprehended, how can you ask whether this mind is a nature that is not mind?”

At that time, Sariputra asked Subhuti:

“What is called a nature that is not mind?”

Subhuti replied:

“That which is neither corrupted nor differentiated is called a nature that is not mind.”

Sariputra praised Subhuti, saying:

“Excellent! Excellent! It is exactly as you have said.

The Buddha has declared that you are foremost among those who abide in the concentration of non-contention. It is truly just as the Noble One has taught. If, upon hearing these words expounded, a great bodhisattva’s mind does not sink or retreat, and the bodhisattva is neither startled nor afraid, but abides according to the teaching and practices prajnaparamita, then this great bodhisattva has attained non-retrogression from unsurpassed, complete awakening.

If a great bodhisattva contemplates the nature that is not mind in this way, that great bodhisattva does not depart from prajnaparamita. If any sentient beings wish diligently to cultivate and train for the stage of a sravaka, the stage of a pratyekabuddha, or the stage of a bodhisattva, they should constantly listen to, uphold, read, and recite prajnaparamita until they comprehend it completely, and they should practice in accordance with the teaching.

Why is this? Because within the doctrine of this profound prajnaparamita, all the dharmas in which one should train are extensively expounded. Great bodhisattvas who diligently and energetically cultivate and study this prajnaparamita become skillful in every respect.”

At that time, Subhuti addressed the Buddha:

“Revered Blessed One, I neither know nor apprehend the bodhisattva-mind. Nor do I perceive any reality in the assembly of great bodhisattvas or in prajnaparamita that can be apprehended. How, then, can I be told to expound and teach prajnaparamita to the assembly of great bodhisattvas?

“Revered Blessed One, I contemplate all things, whether arising or ceasing, defiled or purified, and find them utterly inapprehensible. Yet within this, the designations ‘bodhisattva,’ ‘prajnaparamita,’ and so forth are spoken of; therefore, doubt may arise.

“Revered Blessed One, the designation ‘bodhisattva’ and so forth is entirely indeterminate and has no abiding place. Why is this? Because the designation ‘bodhisattva’ and so forth is utterly unpossessed, and that which is unpossessed is neither fixed nor abiding. If, upon hearing this teaching, a great bodhisattva’s mind does not sink or retreat, and the bodhisattva is neither startled nor afraid, one should know that this great bodhisattva certainly abides at the stage of non-retrogression, using non-abiding as the skillful means by which to abide in no abiding place.

“Furthermore, revered Blessed One, great bodhisattvas practicing profound prajnaparamita should not abide in form, nor should they abide in feeling, perception, formations, or consciousness. Why is this? If they abide in form, they practice in conformity with form and do not practice profound prajnaparamita.

If they abide in feeling, perception, formations, or consciousness, they practice in conformity with feeling, perception, formations, or consciousness and do not practice profound prajnaparamita. Why is this? Because one who practices in this way cannot uphold prajnaparamita.

If one cannot uphold prajnaparamita, one cannot cultivate prajnaparamita. If one cannot cultivate prajnaparamita, one cannot perfect prajnaparamita. If one cannot perfect prajnaparamita, one cannot accomplish the knowledge of all-knowledge.

If one cannot accomplish the knowledge of all-knowledge, one cannot benefit sentient beings. Why is this? Because form cannot be upheld; feeling, perception, formations, and consciousness also cannot be upheld; and prajnaparamita also cannot be upheld.

Because form cannot be upheld, it is not form. Because feeling, perception, formations, and consciousness also cannot be upheld, they are not feeling, perception, formations, or consciousness. Because prajnaparamita also cannot be upheld, it is not prajnaparamita.

Great bodhisattvas should train in profound prajnaparamita in this way.”

If anyone trains in such profound prajnaparamita, that person is called a bodhisattva who has no guarding within the sphere of samadhi. Their wealth is immeasurable and innumerable, cannot be seized by any shravaka or pratyekabuddha, and does not guard the knowledge of all modes. Why?

Because this knowledge of all modes is not cultivated by apprehending characteristics. Whatever characteristics one apprehends are all afflictions. If one could attain the knowledge of all modes through cultivation that apprehends characteristics, the brahmin Shengjun ought not to have gained faithful understanding of the knowledge of all modes.

Although this brahmin Shengjun turned toward the Buddha-Dharma through the power of faithful understanding and is called a follower through faith, he was nevertheless able, by means of a small measure of discerning wisdom, to contemplate the emptiness of the nature of all dharmas and thereby enter the knowledge of all modes. Having entered it, he did not apprehend any characteristic of form, nor did he apprehend any characteristic of feeling, perception, formations, or consciousness.

He did not contemplate and perceive this knowledge through delight; he did not contemplate and perceive this knowledge through what he had heard; he did not contemplate and perceive this knowledge through internal form, external form, or form both internal and external; nor did he contemplate and perceive this knowledge apart from form. He did not contemplate and perceive this knowledge through internal feeling, perception, formations, or consciousness; through external feeling, perception, formations, or consciousness; or through feeling, perception, formations, or consciousness both internal and external; nor did he contemplate and perceive this knowledge apart from feeling, perception, formations, and consciousness.

Through such approaches as freedom from characteristics, the brahmin Shengjun came to have still deeper faithful understanding of the knowledge of all modes and was therefore called a follower through faith; he utterly refrained from apprehending or clinging to any dharma. Having gained faithful understanding of the knowledge of all modes through this approach of freedom from characteristics, the brahmin utterly refrained from apprehending the characteristics of any dharma, nor did he conceptualize dharmas as being without characteristics.

Because this brahmin had firmly mastered all dharmas, he neither apprehended nor relinquished, neither attained nor realized anything. At that time, the brahmin Shengjun did not grasp or cling even to his own faithful understanding, up to and including nirvana, for he took the true nature of dharmas as his measure.

Venerable Blessed One! Through profound prajnaparamita, this great bodhisattva does not guard form, nor does he guard feeling, perception, formations, or consciousness. Although he does not guard any dharma, until he has perfected the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, eighteen exclusive qualities of a Buddha, and so forth, he will never enter parinirvana midway. It should be known that although these great bodhisattvas, through profound prajnaparamita, do not apprehend or cling to anything, they can nevertheless accomplish the knowledge of all modes and bring benefit and happiness to all sentient beings.

Furthermore, Venerable Blessed One! Great bodhisattvas practicing profound prajnaparamita should contemplate thus: What is called prajnaparamita? What is prajnaparamita? Is the dharma that has no existence and is unobtainable prajnaparamita? Where there is no existence, neither that nor this, upon what can anything depend?

Venerable Blessed One! When a great bodhisattva carefully examines the matter in this way, if the mind neither sinks nor retreats and is neither alarmed nor afraid, it should be known that this great bodhisattva does not depart from prajnaparamita.

At that time, Shariputra asked Subhuti:

– For what reason is form separate from the nature of form, and feeling, perception, formations, and consciousness separate from the nature of feeling, perception, formations, and consciousness? Prajnaparamita is separate from the nature of prajnaparamita, yet you say that a great bodhisattva does not depart from prajnaparamita. Why is this?

Subhuti replied:

– So it is! So it is! Form is separate from the nature of form. Feeling, perception, formations, and consciousness are separate from the nature of feeling, perception, formations, and consciousness. Prajnaparamita is separate from the nature of prajnaparamita. In the same way, the characteristics of dharmas are also separate from their nature; nature is also separate from characteristics; characteristics are also separate from characteristics; and nature is also separate from nature, because both characteristics and that which is characterized are utterly unobtainable. If a great bodhisattva correctly understands this meaning, that bodhisattva does not depart from prajnaparamita.

At that time, Shariputra asked Subhuti:

– If a great bodhisattva trains in this training, will that bodhisattva quickly accomplish the knowledge of all modes?

Subhuti replied:

– So it is! So it is! If a great bodhisattva trains in this training, that bodhisattva will quickly accomplish the knowledge of all modes. Why? Shariputra, it is because this great bodhisattva knows that all dharmas neither arise nor cease. Shariputra! If a great bodhisattva can practice in this way, that bodhisattva is indeed drawing near to the knowledge of all modes.

Furthermore, Shariputra! If great bodhisattvas practice form, they practice characteristics. If they practice the arising of form, they practice characteristics. If they practice the disintegration of form, they practice characteristics. If they practice the cessation of form, they practice characteristics. If they practice the emptiness of form, they practice characteristics.

If they say, “I practice,” theirs is a practice involving attainment. If they practice feeling, perception, formations, and consciousness, they practice characteristics. If they practice the arising of feeling, perception, formations, and consciousness, they practice characteristics. If they practice the disintegration of feeling, perception, formations, and consciousness, they practice characteristics. If they practice the cessation of feeling, perception, formations, and consciousness, they practice characteristics. If they practice the emptiness of feeling, perception, formations, and consciousness, they practice characteristics.

If they say, “I am able to practice,” theirs is a practice involving attainment. If a great bodhisattva thinks, “I am a bodhisattva capable of practicing prajnaparamita,” that is to practice characteristics.

If a great bodhisattva thinks, “One who can practice in this way is cultivating prajnaparamita,” that too is to practice characteristics. It should be known that this great bodhisattva lacks skillful means.

At that time, Shariputra asked Subhuti:

– How, then, should great bodhisattvas practice in order for it to be called the practice of prajnaparamita?

Subhuti replied:

– If great bodhisattvas do not practice form; do not practice the characteristics of form; do not practice the arising of form; do not practice the disintegration of form; do not practice the cessation of form; and do not practice the emptiness of form, they are indeed practicing prajnaparamita.

If great bodhisattvas do not practice feeling, perception, formations, or consciousness; do not practice the characteristics of feeling, perception, formations, or consciousness; do not practice the arising of feeling, perception, formations, or consciousness; do not practice the disintegration of feeling, perception, formations, or consciousness; do not practice the cessation of feeling, perception, formations, or consciousness; and do not practice the emptiness of feeling, perception, formations, or consciousness, they are indeed practicing prajnaparamita.

If great bodhisattvas do not apprehend practice, do not apprehend non-practice, do not apprehend both practice and non-practice, do not apprehend neither practice nor non-practice, and do not apprehend even non-apprehension, they are indeed practicing prajnaparamita. Why? Shariputra! It is because all dharmas cannot be apprehended, cannot be followed in practice, and cannot be appropriated, for they are separate from nature and characteristics.

This is called great bodhisattvas producing immeasurable and innumerable wealth within the wheel of concentration on the non-arising of all dharmas. This is not shared with any shravaka or pratyekabuddha. If a great bodhisattva abides in this concentration, that bodhisattva will quickly realize unsurpassed, complete enlightenment.

At that time, through the Buddha’s spiritual power, Subhuti said to the Venerable Shariputra:

– If a great bodhisattva, though abiding in this concentration, does not perceive this concentration, does not cling to this concentration, and does not think, “I have entered this concentration, I am entering this concentration, or I will enter this concentration”; if that bodhisattva does not give rise to any such conceptual discrimination, and through the power of this concentration does not cause anything whatsoever to arise, then know that this person has received from the Tathagatas, Arhats, Perfectly Enlightened Ones of the past the prediction of irreversibility from unsurpassed, complete enlightenment.

At that time, Shariputra asked Subhuti:

– If, by means of this samadhi, a great bodhisattva receives in the present the prediction of past Buddhas, the Blessed Ones, then is this great bodhisattva one who can teach such a samadhi?

Subhuti replied:

– No, he is not. Sariputra, why is this? It is because this good man neither apprehends nor conceives of such a samadhi.

Sariputra asked:

– Venerable one, do you say that those good men neither apprehend nor conceive of this samadhi?

Subhuti replied:

– I state with certainty that those good men neither apprehend nor conceive of this samadhi. Why? Because these samadhis are without anything that can be possessed, those good men neither apprehend nor conceive of such samadhis. Such samadhis neither apprehend nor conceive of any dharma whatsoever. Why? Because all dharmas are without anything that can be possessed.

The Blessed One praised Subhuti:

– Excellent! Excellent! It is because you speak in this way that I declare you foremost among those who abide in the samadhi of noncontention. Great bodhisattvas who wish to train in prajnaparamita should train in this way. Whoever trains in this way is said to train in prajnaparamita.

Sariputra said to the Buddha:

– Blessed One, if a great bodhisattva trains in this way, is this called truly training in prajnaparamita?

The Buddha said to Sariputra:

– If a great bodhisattva is able to train in this way, this is called truly training in prajnaparamita.

Then Sariputra said to the Buddha:

– Blessed One, when great bodhisattvas train in this way, in what dharma do they train?

The Buddha said to Sariputra:

– When great bodhisattvas train in this way, they do not train in any dharma. Why? Sariputra, all dharmas do not exist in the manner in which foolish ordinary beings originally cling to them.

Sariputra said to the Buddha:

– Blessed One, if that is so, then in what manner do dharmas exist?

The Buddha said to Sariputra:

– They exist in the manner of having nothing that can be possessed. Inability to understand clearly that dharmas are without anything that can be possessed is called ignorance. Because foolish ordinary beings allow the power of ignorance and craving to develop with regard to the nature of all dharmas as being without anything that can be possessed, they discriminate and cling to the two extremes: the view of annihilation and the view of permanence. Consequently, they neither know nor see the nature of dharmas as being without anything that can be possessed, and therefore they discriminate among dharmas. Because they discriminate, attachment arises. Because of attachment, they discriminate the nature of dharmas as being without anything that can be possessed. Thus, with regard to dharmas, they neither see nor know. Because they neither see nor know dharmas, they discriminate past, future, and present. Because of this discrimination, they crave and cling to name and form. Because they cling to name and form, they discriminate and become attached to dharmas that are without anything that can be possessed. Because they discriminate and become attached to dharmas that are without anything that can be possessed, they neither know nor see the path in accordance with reality. Thus, they cannot escape birth and death within the three realms, do not believe in the Dharma of the Four Noble Truths, and do not clearly understand nirvana; therefore, they fall into the ranks of foolish ordinary beings. For this reason, these great bodhisattvas do not become attached in any way to the nature or characteristics of dharmas.

Then Sariputra said to the Buddha:

– Blessed One, when great bodhisattvas train in this way, do they not seek to train in the knowledge of all-knowledge?

The Buddha said to Sariputra:

– When great bodhisattvas train in this way, they likewise do not seek to train in the knowledge of all-knowledge. Yet when great bodhisattvas train in this way, although there is nothing in which they train, this is called truly training in the knowledge of all-knowledge, and thus they can swiftly attain the knowledge of all-knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One, suppose someone were to come and ask this question: “If an illusory person trains in the knowledge of all-knowledge, can that person also attain the knowledge of all-knowledge?” If I were asked this, how should I answer?

The Buddha said to Subhuti:

– I shall question you in return, and you may answer as you see fit. What do you think? Is illusion different from form, feeling, perception, formations, and consciousness?

Subhuti replied:

– Blessed One, illusion is not different from form, and form is not different from illusion. Illusion is precisely form, and form is precisely illusion. Feeling, perception, formations, and consciousness are also all like this.

The Buddha said to Subhuti:

– What do you think? Is it not within the five aggregates of clinging that the various characteristics associated with perception arise and the provisional designation “great bodhisattva” is expressed?

Subhuti replied:

– It is so, Blessed One!

The Buddha said to Subhuti:

– All great bodhisattvas who cultivate and train in prajnaparamita while seeking to proceed directly to unsurpassed, perfect enlightenment train entirely like illusory persons. Why? Because an illusory person is precisely the five aggregates of clinging. Why is this? Because I teach that the five aggregates and the six faculties, beginning with the eye, are all like magical illusions and are utterly without reality.

The Venerable Subhuti said to the Buddha:

– If a great bodhisattva newly training in the Great Vehicle hears this teaching, will that bodhisattva’s mind not become frightened and retreat?

The Buddha said to Subhuti:

– If a great bodhisattva newly training in the Great Vehicle associates with bad friends, then upon hearing this teaching, that bodhisattva’s mind will become frightened and retreat. But if that bodhisattva associates with good friends, then although hearing this teaching, that bodhisattva will neither become frightened nor retreat.

The Venerable Subhuti said to the Buddha:

– Blessed One, what kinds of people are bad friends of a bodhisattva?

The Buddha said to Subhuti:

– Bad friends of a bodhisattva are those who teach a bodhisattva to become weary of and distance oneself from prajnaparamita, to abandon the aspiration for enlightenment, and to grasp the characteristics of dharmas; who teach the bodhisattva to study worldly writings that involve grasping at characteristics; and who teach the bodhisattva to study sutras and teachings associated with the sravakas. They also teach the bodhisattva to become involved in the deeds of evil Mara. Such people are called bad friends of a bodhisattva.

The Venerable Subhuti said to the Buddha:

– Blessed One, what kinds of people are called good friends of a bodhisattva?

The Buddha said to Subhuti:

– Good friends of bodhisattvas are those who teach bodhisattvas to cultivate prajnaparamita diligently and who even explain the deeds and faults of Mara so that bodhisattvas may clearly recognize them and skillfully abandon them. Such people are called the truly pure good friends of newly training bodhisattvas who are adorned with the great vow.

The Venerable Subhuti said to the Buddha:

– Blessed One, when the word “bodhisattva” is spoken, what is the meaning of that designation?

The Buddha said to Subhuti:

– One trains in all dharmas without attachment or obstruction. One clearly understands all dharmas without attachment or obstruction in order to seek the realization of enlightenment; therefore, one is called a bodhisattva.

The Venerable Subhuti said to the Buddha:

– Blessed One, for what further cause and condition are such beings called great bodhisattvas?

The Buddha said to Subhuti:

– Because bodhisattvas will become the foremost among the assembly of great sentient beings, they are called great bodhisattvas.

Then Sariputra said to the Buddha:

– Blessed One, I now wish to explain the meaning of “great bodhisattva.” I beseech the Blessed One to permit me.

The Buddha said to Sariputra:

– Speak as you wish.

Sariputra said:

– Blessed One, bodhisattvas use skillful means to expound the essential Dharma to sentient beings, enabling them to eradicate completely the view of a self, the view of a sentient being, the view of a living being, the view of a person, the view of existence, the view of nonexistence, the view of annihilation, the view of permanence, and so forth. According to this meaning, they are called great bodhisattvas.

Then Subhuti also said to the Buddha:

– Blessed One, I now wish to explain the meaning of “great bodhisattva.” I beseech the Blessed One to permit me.

The Buddha said to Subhuti:

– Speak as you wish.

Subhuti said:

– Blessed One, because bodhisattvas give rise to the aspiration for enlightenment, the aspiration that has no equal and is equal to the unequaled, while sravakas and pratyekabuddhas are unable to give rise to such an aspiration, and because bodhisattvas also do not become attached to such an aspiration, they are called great bodhisattvas. Why? Because the mind of the knowledge of all-knowledge is truly undefiled, does not fall within the three realms, and should not be made an object of attachment. According to this meaning, they are called great bodhisattvas.

Sariputra asked Subhuti:

– For what reason is there also no attachment to such a mind?

Subhuti replied:

– Such minds are devoid of the nature of mind; therefore, there is no attachment to them.

At that time, Purna Maitrayaniputra also addressed the Buddha:

– Blessed One! I now wish to speak on the meaning of a great bodhisattva. I humbly ask the Blessed One to permit me.

The Buddha said to Purna Maitrayaniputra:

– Speak as you wish.

Purna Maitrayaniputra said:

– Blessed One! Because bodhisattvas bring benefit and happiness to all sentient beings everywhere, they don the armor of the great vow, proceed directly toward the Great Vehicle, and ride the great vehicle; therefore, they are called great bodhisattvas.

At that time, Subhuti addressed the Buddha:

– As the Blessed One has taught, great bodhisattvas don the armor of the great vow. To what extent may great bodhisattvas be said to don the armor of the great vow?

The Buddha said to Subhuti:

– Great bodhisattvas think thus: “I should deliver immeasurable, innumerable, and boundless sentient beings into the realm of nirvana without remainder.” Although they act in this way, there are no dharmas and no sentient beings that attain nirvana. Why? Because the true nature of all dharmas is thus. It is like an illusionist or his apprentice who conjures a great crowd at a crossroads and causes them to kill one another. What do you think? Is there any real mutual killing among them?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– Great bodhisattvas are also thus. Although they manifest the deliverance of immeasurable, innumerable, and boundless sentient beings into the realm of nirvana without remainder, there are no dharmas and no sentient beings that attain nirvana. If great bodhisattvas hear this and are neither startled nor afraid, and do not retreat, you should know that these great bodhisattvas are those who don the armor of the great vow.

At that time, Subhuti addressed the Buddha:

– Blessed One! As I understand the meaning of the Buddha’s teaching, great bodhisattvas do not don the armor of the great vow; one should know that this is precisely what is called donning the armor of the great vow.

The Buddha said to Subhuti:

– So it is! So it is! Why? Because the knowledge of all-knowledge is neither created nor produced. All sentient beings are likewise neither created nor produced. Great bodhisattvas don the armor of the great vow because they wish to benefit those sentient beings. Why? Because form is neither created nor uncreated, neither produced nor unproduced. Feeling, perception, formations, and consciousness are likewise neither created nor uncreated, neither produced nor unproduced. Why? Because form through consciousness is unobtainable.

The Venerable Subhuti addressed the Buddha:

– Blessed One! As I understand the meaning of the Buddha’s teaching, form through consciousness is neither defiled nor purified. Why? Because form is neither bound nor released. Feeling, perception, formations, and consciousness are likewise neither bound nor released.

At that time, Purna Maitrayaniputra asked Subhuti:

– Venerable One, do you say that form is neither bound nor released, and that feeling, perception, formations, and consciousness are likewise neither bound nor released?

Subhuti replied:

– So it is! So it is!

Purna Maitrayaniputra asked:

– Venerable One, what form do you say is neither bound nor released? What feeling, perception, formations, and consciousness do you say are likewise neither bound nor released?

Subhuti replied:

– I say that form, being like an illusory person, is neither bound nor released. I say that feeling, perception, formations, and consciousness, being like an illusory person, are likewise neither bound nor released. Why? Because form through consciousness possesses nothing, it is neither bound nor released; because it is utterly remote, it is neither bound nor released; because it is quiescent, it is neither bound nor released; and because it neither arises nor ceases, it is neither bound nor released. This is called a bodhisattva donning the armor of the great vow and proceeding directly toward the Great Vehicle.

At that time, having heard this teaching, Purna Maitrayaniputra joyfully accepted it in faith and sat silently. Then Subhuti addressed the Buddha:

– Blessed One! Great bodhisattvas proceed toward the vehicle of the Great Vehicle. What is the vehicle of the Great Vehicle? What does it mean for a bodhisattva to proceed toward the vehicle of the Great Vehicle? From where does such a vehicle of the Great Vehicle set forth, and where does it arrive? Who rides forth upon this vehicle of the Great Vehicle?

The Buddha said to Subhuti:

– The vehicle of the Great Vehicle refers to that which is perfected through immeasurable, innumerable, and boundless qualities. What does it mean for a bodhisattva to proceed toward that vehicle of the Great Vehicle? It means that bodhisattvas diligently cultivate the six paramitas and are able to progress from one stage to another; this is called a bodhisattva proceeding toward the vehicle of the Great Vehicle. From where does such a vehicle of the Great Vehicle set forth, and where does it arrive? This vehicle of the Great Vehicle sets forth from within the three realms and arrives at the knowledge of all-knowledge. Yet because it takes nonduality as its skillful means, it neither sets forth nor arrives anywhere. Who, then, rides forth upon this vehicle of the Great Vehicle? Precisely the complete absence of a rider is what is meant by riding forth upon this vehicle of the Great Vehicle. Why? Because the rider and the act of riding—both these dharmas—are entirely nonexistent. Within nonexistence, who is the rider, and what dharma can be called that which is ridden?

The Venerable Subhuti addressed the Buddha:

– Such a vehicle of the Great Vehicle surpasses all worlds of devas, humans, asuras, and others. Such a vehicle of the Great Vehicle is equal to empty space. Just as empty space can universally contain immeasurable, innumerable, and boundless sentient beings, so too can the vehicle of the Great Vehicle universally contain immeasurable, innumerable, and boundless sentient beings. Furthermore, just as empty space neither comes nor goes, neither abides nor can be seen, so too the vehicle of the Great Vehicle neither comes nor goes, neither abides nor can be seen. Furthermore, just as the boundaries of empty space in the beginning, the end, and the middle are entirely unobtainable, so too the boundaries of the vehicle of the Great Vehicle in the beginning, the end, and the middle are entirely unobtainable. Because the three times are equal, it is called the vehicle of the Great Vehicle.

The Buddha said to Subhuti:

– Excellent! Excellent! So it is! So it is! It is just as you have said.

At that time, Purna Maitrayaniputra addressed the Buddha:

– Blessed One! Previously, the Blessed One instructed the Venerable Subhuti to expound prajnaparamita to the assembly of great bodhisattvas. Why, then, is he now speaking of the Great Vehicle?

Subhuti addressed the Buddha:

– Blessed One! My exposition of the Great Vehicle does not contradict or depart from the exposition of prajnaparamita.

The Buddha said to Subhuti:

– Your exposition of the Great Vehicle accords completely with prajnaparamita and neither contradicts nor departs from it.

The Venerable Subhuti addressed the Buddha:

– Blessed One! I cannot apprehend any beginning, end, or middle boundary of a bodhisattva. Because form is boundless, a bodhisattva is also boundless. Because feeling, perception, formations, and consciousness are boundless, a bodhisattva is also boundless. Within form itself and apart from form, a bodhisattva is nonexistent and unobtainable. Within feeling, perception, formations, and consciousness themselves and apart from feeling, perception, formations, and consciousness, a bodhisattva is likewise nonexistent and unobtainable.

Thus it is, Blessed One! When I search for bodhisattvas among all these dharmas, by every category, in every place, and at every time, I see none whatsoever; they are entirely unobtainable. How, then, can I be told to teach prajnaparamita to bodhisattvas?

Furthermore, Blessed One! The designation “bodhisattva” is merely a conventional name and is entirely devoid of intrinsic nature. Just as such expressions as “we” and so forth are entirely unborn, are merely conventional names, and are entirely devoid of intrinsic nature, so too are all dharmas entirely unborn, merely conventional names, and entirely devoid of intrinsic nature. Here, what form is entirely unborn? If it is entirely unborn, it cannot be called form. What feeling, perception, formations, and consciousness are entirely unborn? If they are entirely unborn, they cannot be called feeling, perception, formations, and consciousness.

Venerable World-Honored One! Form as a bodhisattva is unattainable. Feeling, perception, formations, and consciousness as a bodhisattva are likewise unattainable. This unattainability itself is also unattainable. When, in regard to all dharmas such as these, I seek bodhisattvas in every manner, in every place, and at every time, they are utterly unattainable. What dharmas, then, shall I teach them? What dharmas shall they cultivate? In what places and at what times shall they do so, and what dharmas shall they realize?

Furthermore, venerable World-Honored One! The Buddhas, bodhisattvas, and profound prajnaparamita exist only as provisional names and are utterly devoid of intrinsic nature. Just as what is called a self and so forth has never arisen, exists only as a provisional name, and is utterly devoid of intrinsic nature, so too are all dharmas: they exist only as provisional names and are utterly devoid of intrinsic nature.

What form is there that can neither be apprehended nor produced? What feeling, perception, formations, and consciousness are there that can neither be apprehended nor produced? The intrinsic nature of all dharmas can neither be apprehended nor produced.

If a dharma is without intrinsic nature, it likewise cannot be produced. Since this unproduced dharma itself cannot be produced, how could I teach utterly unproduced profound prajnaparamita to utterly unproduced great bodhisattvas?

Venerable World-Honored One! Apart from unproduced dharmas, there is no dharma that can be attained. Nor is there any bodhisattva who can practice for the fruit of unsurpassed, perfect enlightenment.

Venerable World-Honored One! If a great bodhisattva hears these words and is neither startled nor afraid, it should be known that this great bodhisattva is able to practice profound prajnaparamita. Why?

When a great bodhisattva practicing profound prajnaparamita contemplates all dharmas, at that very moment the great bodhisattva does not grasp form. Why? Because unproduced form is not form, and unceasing form is likewise not form.

Being neither produced nor ceased, it is nondual and undivided. To speak of form is to include it among nondual dharmas. When a great bodhisattva practicing profound prajnaparamita contemplates all dharmas, at that time the great bodhisattva does not grasp feeling, perception, formations, or consciousness.

Why? Because unproduced feeling, perception, formations, and consciousness are not feeling, perception, formations, or consciousness. Unceasing feeling, perception, formations, and consciousness are likewise not feeling, perception, formations, or consciousness.

Being neither produced nor ceased, they are nondual and undivided. To speak of feeling, perception, formations, and consciousness is to include them among nondual dharmas.

At that time, Sariputra asked Subhuti:

– As I understand the meaning of what you have said, great bodhisattvas and so forth are utterly unproduced. If so, through what conditions are there bodhisattvas who, in order to liberate immeasurable and innumerable sentient beings, cultivate hundreds of thousands of difficult and arduous practices and endure the immeasurable great sufferings of birth and death?

Subhuti replied:

– I do not maintain that within those unproduced dharmas there are bodhisattvas who, in order to liberate immeasurable and innumerable sentient beings, cultivate hundreds of thousands of difficult and arduous practices and endure the immeasurable great sufferings of birth and death. Although bodhisattvas perform these deeds, they do not conceive of them as arduous practices. Why? Sariputra! If they were to conceive of arduous practices as arduous, they would be unable to benefit immeasurable and boundless sentient beings. Therefore, bodhisattvas conceive of arduous practices as joyful practices; they conceive of difficult practices as easy practices; and they regard all sentient beings as their parents and as their own selves. In order to liberate them, they arouse the aspiration for enlightenment, and thereby become able to accomplish deeds of great benefit.

At that time, a bodhisattva reflects: Just as intrinsic nature cannot be found in any dharma, in any manner, in any place, or at any time, so too are all internal and external dharmas utterly nonexistent and utterly unattainable. If one abides in this perception, one does not perceive any difficult or arduous practice. Thereby, one can cultivate hundreds of thousands of difficult and arduous practices for the sake of boundless sentient beings and bring great benefit to all classes of sentient beings.

Sariputra asked Subhuti:

– Are these bodhisattvas truly unproduced?

Subhuti replied:

– So it is! So it is! All bodhisattvas are truly unproduced.

Sariputra asked:

– Are only bodhisattvas truly unproduced, or is knowledge of all likewise truly unproduced?

Subhuti replied:

– Knowledge of all is likewise truly unproduced.

Sariputra asked:

– Is only knowledge of all truly unproduced, or are ordinary beings likewise truly unproduced?

Subhuti replied:

– Ordinary beings are likewise truly unproduced.

Sariputra asked:

– If bodhisattvas are truly unproduced, then the dharmas of bodhisattvas must also be unproduced. If knowledge of all is truly unproduced, then the dharmas of knowledge of all must also be unproduced. If ordinary beings are truly unproduced, then the dharmas of ordinary beings must also be unproduced. If so, when bodhisattvas attain knowledge of all, do they realize the unproduced within unproduced dharmas?

Subhuti replied:

– I do not maintain that within unproduced dharmas there is attainment or realization. Why? Because within unproduced dharmas there is no attainment or realization.

Sariputra asked:

– Do you maintain that produced dharmas realize produced dharmas, or that unproduced dharmas realize unproduced dharmas?

Subhuti replied:

– I do not maintain that produced dharmas realize produced dharmas. Nor do I maintain that unproduced dharmas realize unproduced dharmas.

Sariputra asked:

– Do you maintain that produced dharmas realize unproduced dharmas, or that unproduced dharmas realize produced dharmas?

Subhuti replied:

– I do not maintain that produced dharmas realize unproduced dharmas. Nor do I maintain that unproduced dharmas realize produced dharmas.

Sariputra asked:

– If so, then there should be neither attainment nor realization!

Subhuti replied:

– Although there is attainment and realization, they do not truly exist.

Sariputra asked:

– Do you maintain that dharmas not yet produced become produced, or that dharmas already produced become produced?

Subhuti replied:

– I do not maintain that dharmas not yet produced become produced. Nor do I maintain that dharmas already produced become produced.

Sariputra asked:

– Do you maintain that production produces, or that nonproduction produces?

Subhuti replied:

– I do not maintain that production produces. Nor do I maintain that nonproduction produces.

Sariputra asked:

– In teaching unproduced dharmas, do you intend to expound the characteristic of nonproduction?

Subhuti replied:

– Even when speaking of unproduced dharmas, I do not intend to expound the characteristic of nonproduction.

Sariputra asked:

– Regarding unproduced dharmas, speech concerning nonproduction arises. Is this speech concerning nonproduction itself also unproduced?

Subhuti replied:

– Speech concerning nonproduction arises from unproduced dharmas. Both these dharmas and this speech have the meaning of nonproduction, yet in conformity with worldly convention, the characteristic of nonproduction is spoken of.

Sariputra praised Subhuti:

– Among those who teach the Dharma, you are foremost. Apart from the Buddha, the World-Honored One, no one can equal you. Why? Because no matter how you are questioned concerning innumerable Dharma approaches, you are able to answer them all.

Subhuti said:

– The disciples of the Buddhas are not bound or attached to any dharma. Therefore, in response to every question, they are able to answer freely and fearlessly. Why? Because all dharmas are without bondage.

At that time, Sariputra said to Subhuti:

– Excellent! Excellent! If bodhisattvas are able to answer questions in this way, through the majestic power of which paramita do they achieve this?

Subhuti replied:

– This is accomplished through the awesome power of prajnaparamita. Why? Because the teaching that all dharmas are without dependence is comprehended precisely through prajnaparamita, by which one penetrates all dharmas as being without dependence.

Sariputra! If a great bodhisattva hears these words and his mind is neither bewildered nor doubtful, you should know that this bodhisattva is able to abide in such an abiding practice without relinquishing it, and is also able never to depart from the thought of great compassion.

Sariputra asked Subhuti:

– If great bodhisattvas are able to abide in such an abiding practice without relinquishing it and are also able never to depart from such a thought, then all sentient beings must themselves be bodhisattvas. Why? Because all sentient beings likewise abide in this practice and this thought, never relinquishing the equality of prajna and great compassion. If so, should there not be no difference between the bodhisattvas and sentient beings?

Subhuti replied:

– Excellent! Excellent! Although you appear to be questioning me, you are helping me understand the meaning. Why? Sariputra! Because all sentient beings lack intrinsic nature, you should know that such abiding and mental application likewise lack intrinsic nature. Because the nature of all sentient beings is removed from all characteristics, you should know that the nature of such abiding and mental application is likewise removed from all characteristics. Because all sentient beings are not clearly known, you should understand that such abiding and mental application are likewise not clearly known. For this reason, although these bodhisattvas abide in and do not depart from such mental application, they are no different from sentient beings. If bodhisattvas clearly know this without obstruction, they are practicing prajnaparamita. My intention is that all bodhisattvas should practice profound prajnaparamita with this mental application.

II. CHAPTER ON SAKRA, LORD OF THE GODS

At that time, Sakra, Lord of the Gods, came to the assembly together with forty thousand devas. The Four Heavenly Kings, protectors of the world, came to the assembly together with twenty thousand devas. The Great Brahma King, lord of the Saha world, came to the assembly together with ten thousand members of Brahma's retinue. There also came to the assembly five thousand devas from the Pure Abodes. Before the Buddha's awesome radiance, neither the karmic fruits nor the bodily light of these assemblies of devas could appear.

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

– There are now immeasurable devas who wish to hear the Venerable One expound and instruct them in prajnaparamita. May the Venerable One, out of compassion, instruct them in how bodhisattvas should abide in prajnaparamita.

Subhuti said to Sakra:

– Relying on the Buddha's spiritual power, I shall expound and instruct the assemblies of devas in prajnaparamita, explaining how bodhisattvas should abide. Among you devas, whoever has not yet generated the aspiration for unsurpassed, complete and perfect awakening should now generate it. Those who have already entered the certainty of the hearers or solitary buddhas, wherein the unarisen is directly realized, cannot generate the aspiration for great awakening. Why? Kausika! Because they have placed an obstruction against samsara. If any among them should generate the aspiration for unsurpassed, complete and perfect awakening, I would nevertheless rejoice in it. Why? Kausika! Because those of superior character should seek the supreme Dharma. I would never obstruct their superior level of wholesome Dharma.

The Blessed One praised Subhuti:

– Excellent! Excellent! You skillfully exhort the bodhisattvas.

The Venerable Subhuti addressed the Buddha:

– I have received kindness; how could I fail to repay it? The Buddhas and their disciples of the past taught bodhisattvas many kinds of essential Dharma, intending these as skillful means for entering prajnaparamita. At that time, the Tathagata also trained in those teachings and has now realized unsurpassed, complete and perfect awakening, turned the wheel of the sublime Dharma, and benefited us. Therefore, in accordance with the Buddha's teaching, I now guard, protect, and remain mindful of these bodhisattvas, enabling them swiftly to realize unsurpassed, complete and perfect awakening, turn the wheel of the sublime Dharma, and bring benefit and happiness to all. This is precisely how I repay that kindness.

At that time, Subhuti said to Sakra:

– You devas should listen attentively. I shall explain to you the characteristics according to which assemblies of bodhisattvas should abide in profound prajnaparamita.

Kausika! Assemblies of bodhisattvas who are adorned with great vows and proceed directly toward the Great Vehicle should abide in prajnaparamita by means of the characteristic of emptiness. They should not abide in form, nor should they abide in feeling, perception, formations, or consciousness.

They should not abide in the fruit of stream-entry, nor should they abide in the fruit of once-returning, non-returning, arhatship, or the awakening of a solitary buddha.

They also should not abide in the notion, “This is form.” Nor should they abide in the notion, “This is feeling, perception, formations, or consciousness.”

They should not abide in the notion, “This is the fruit of stream-entry,” nor should they abide in the notion, “This is the fruit of once-returning, non-returning, arhatship, or the awakening of a solitary buddha.”

They should not abide in form, feeling, perception, formations, or consciousness as permanent or impermanent, painful or pleasant, self or non-self, pure or impure, empty or nonempty.

They should not abide in the fruits from stream-entry through the awakening of a solitary buddha as manifestations of the unconditioned or as true fields of merit worthy of receiving offerings.

They should not abide in the fruit of stream-entry as entailing no more than seven further returns before definitely entering nirvana.

They should not abide in the fruit of once-returning as entailing that, before reaching nirvana, one will return to this realm only once more and will then definitely bring all suffering to an end.

They should not abide in the fruit of non-returning as entailing that one will pass into cessation in that realm and never return again.

They should not abide in the fruit of arhatship as entailing that one will definitely enter nirvana without remainder in this very life.

They should not abide in the fruit of a solitary buddha as entailing that one transcends the stage of a hearer but, without reaching the stage of a Buddha, enters parinirvana.

They should not abide in the stage of a Buddha as a manifestation of the unconditioned, a true field of merit worthy of receiving offerings, transcending the stages of hearers, solitary buddhas, and so forth, bringing benefit and happiness to immeasurable and innumerable sentient beings, and enabling them to enter the realm of nirvana without remainder. Even if the entire realm of sentient beings were thereby exhausted, all would enter the realm of parinirvana without remainder.

At that time, Sariputra thought, “If this is so, where should a bodhisattva abide?”

Knowing the thought in Sariputra's mind, Subhuti immediately said:

– What do you think, Venerable One? Where does the mind of the Tathagata abide?

Sariputra replied to Subhuti:

– The mind of the Tathagata abides nowhere whatsoever. Because it does not abide, he is called the Tathagata. That is, it does not abide in the conditioned realm, nor does it abide in the unconditioned realm, yet neither is it nonabiding.

Subhuti replied:

– A bodhisattva is likewise so. Just as the minds of the Tathagatas do not abide in any dharma, yet neither are they nonabiding, so too, with regard to profound prajnaparamita, bodhisattvas should employ non-apprehension as a skillful means. Thus should they abide; thus should they train.

At that time, some devas in the assembly secretly thought, “Although all the incantations of the yaksas, with their innumerable variations, are secret, we can still understand them clearly. Yet although the Venerable Subhuti uses innumerable expressions to elucidate profound prajnaparamita, we understand absolutely nothing.”

Knowing the devas' thoughts, the Venerable Subhuti said to them:

– Here I have neither expounded nor instructed anything, and you have not heard anything. What, then, is there to understand?

At that time, the devas thought again, “Within this meaning, the Venerable Subhuti intends to make it easy to understand, yet he makes it even more profound, subtle, and difficult to fathom.” Knowing the thoughts of those devas, the Venerable Subhuti said to them:

– Those who wish to realize and abide in the fruit of Stream-entry, Once-returning, Non-returning, or arhatship, the bodhi of a pratyekabuddha, or the unsurpassed, complete enlightenment of the Buddhas must rely upon this patience before they can realize and abide in those attainments.

The devas again thought: For which sentient beings and concerning what dharmas does the Venerable Subhuti wish to teach today?

Knowing the devas’ thoughts, the Venerable Subhuti said to them:

– I now wish to teach illusory Dharma to sentient beings who are like illusions. With regard to this teaching, there is no hearing, no understanding, and no realization.

The devas again thought: Are the one who hears the Dharma and the Dharma itself like illusions, or are other sentient beings and the fruit of Stream-entry and so forth also all like illusions?

Knowing the devas’ thoughts, Subhuti said to them:

– Other kinds of sentient beings, the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, arhatship, the bodhi of a pratyekabuddha, and the unsurpassed, complete enlightenment of the Buddhas are also all like illusions.

The devas then asked Subhuti:

– Is even the unsurpassed, complete enlightenment realized by the Tathagatas also like an illusion?

Subhuti replied:

– So it is! So it is! Even nirvana is like an illusion.

The devas asked Subhuti:

– Is nirvana also like an illusion?

Subhuti said:

– Even if there were a dharma surpassing nirvana, that dharma too would be like an illusion, how much more so nirvana. Why? Devas, illusion, sentient beings, and all dharmas, up to and including nirvana, are neither two nor separate; they are all unobtainable and inexpressible.

At that time, Sariputra, together with Purna Maitrayaniputra, Mahakasyapa, and others, asked Ananda:

– Who is able to believe and accept such a teaching of the profound prajnaparamita?

Ananda replied:

– Assemblies of non-retrogressing bodhisattvas are able to believe and accept this teaching of the profound prajnaparamita. Moreover, immeasurable sentient beings endowed with right view and arhats whose aspirations have been fulfilled are also able to believe and accept this teaching of the profound prajnaparamita.

Subhuti then said:

– Why is no one able to believe and accept the profound prajnaparamita taught in this way? Because herein there is no dharma that can be revealed and no dharma that can be taught; therefore, the one who believes and accepts is also unobtainable.

At that time, Sakra, Lord of the Devas, thought: The Venerable Subhuti is showering down a great rain of Dharma. I should magically create wondrous fragrant flowers and offer them to him.

Having thought this, he immediately magically created wondrous fragrant flowers and offered them to Subhuti. Subhuti then thought: These flowers now being offered are such as the devas have never seen before. These wondrous flowers certainly were not produced from earth, water, grasses, or trees, but were magically created from the devas’ minds.

Knowing Subhuti’s thought, Sakra, Lord of the Devas, said to him:

– These offered flowers were truly not produced from earth, water, grasses, or trees, nor were they magically created from the devas’ minds, for these offered flowers have no nature of arising.

The Venerable Subhuti said to Sakra, Lord of the Devas:

– If these flowers do not arise, then they have no nature of flowers.

Sakra, Lord of the Devas, then thought: The Venerable Subhuti’s wisdom is vast and profound; without repudiating provisional designations, he expounds the ultimate meaning.

Having thought this, he said to Subhuti:

– So it is! So it is! Just as the Venerable One has taught, assemblies of bodhisattvas should train in all dharmas according to the Venerable One’s teaching.

Subhuti said to Sakra, Lord of the Devas:

– So it is! So it is! Just as you say, assemblies of bodhisattvas should train in all dharmas according to my teaching.

Kausika! When assemblies of bodhisattvas follow my teaching and train in the profound prajnaparamita in this way, they do not train in the fruit of Stream-entry; they do not train in the fruit of Once-returning, Non-returning, or arhatship; and they do not train in the bodhi of a pratyekabuddha. If they do not train in these stages, they are training in the Buddhas’ knowledge of all-knowing wisdom.

If they train in the Buddhas’ knowledge of all-knowing wisdom, they are training in the immeasurable and boundless Buddha-Dharmas. If they train in the immeasurable and boundless Buddha-Dharmas, they do not train in the increase or decrease of form, feeling, perception, formations, or consciousness. If they do not train in the increase or decrease of form, feeling, perception, formations, or consciousness, they do not train in grasping or relinquishing form, feeling, perception, formations, or consciousness.

If they do not train in grasping or relinquishing form, feeling, perception, formations, or consciousness, they do not train in any dharma as capable of being preserved or destroyed. If they do not train in any dharma as capable of being preserved or destroyed, they do not train in the knowledge of all-knowing wisdom as capable of being preserved or destroyed. When assemblies of bodhisattvas train in this way, this is called genuinely training in the knowledge of all-knowing wisdom, and they swiftly realize the knowledge of all-knowing wisdom.

At that time, Sariputra asked Subhuti:

– If bodhisattvas do not train in the knowledge of all-knowing wisdom as capable of being preserved or destroyed, then when these bodhisattvas train in this way, is this called genuinely training in the knowledge of all-knowing wisdom, whereby they can swiftly realize the knowledge of all-knowing wisdom?

Subhuti replied:

– So it is! So it is! This is because they take non-attainment as their skillful means.

Sakra, Lord of the Devas, asked Sariputra:

– Where should bodhisattvas who train in the profound prajnaparamita seek it?

Sariputra replied:

– Bodhisattvas who train in the profound prajnaparamita should seek it within the teachings of the Venerable Subhuti.

Sakra, Lord of the Devas, asked Subhuti:

– Through whose spiritual power and sustaining aid was Sariputra able to speak in this way?

Subhuti replied:

– Through the Tathagata’s spiritual power and sustaining aid, Sariputra was enabled to speak in this way.

Sakra, Lord of the Devas, asked:

– And through whose spiritual power and sustaining aid is the Venerable One able to teach the profound prajnaparamita?

Subhuti replied:

– Through the Tathagata’s spiritual power and sustaining aid, I am enabled to teach the profound prajnaparamita.

Kausika! You asked where bodhisattvas who train in the profound prajnaparamita should seek it.

Kausika! Bodhisattvas who train in the profound prajnaparamita should not seek it within form, nor should they seek it apart from form. They should not seek it within feeling, perception, formations, or consciousness, nor should they seek it apart from feeling, perception, formations, or consciousness. Why? Because form is not prajnaparamita, nor is there a separate prajnaparamita apart from form. Feeling, perception, formations, and consciousness are not prajnaparamita, nor is there a separate prajnaparamita apart from feeling, perception, formations, and consciousness.

Sakra, Lord of the Devas, said to Subhuti:

– The profound prajnaparamita is the great paramita, the immeasurable paramita, and the boundless paramita.

Subhuti replied:

– So it is! So it is! Why? Kausika, because form is boundless, prajnaparamita should also be known as boundless. Because feeling, perception, formations, and consciousness are boundless, prajnaparamita should also be known as boundless.

Moreover, Kausika, because the objects of cognition are boundless, prajnaparamita should also be known as boundless.

Kausika! Why should prajnaparamita be known as boundless because the objects of cognition are boundless? It is because the beginning, middle, and final limits of all dharmas are unobtainable; therefore, they are boundless. Because dharmas are boundless, the objects of cognition are boundless. For this reason, this prajnaparamita is also said to be boundless.

Moreover, Kausika, because all dharmas are boundless, prajnaparamita should also be known as boundless.

Kausika! How is it that, because all dharmas are boundless, prajnaparamita should also be known to be boundless? It means that the boundaries of all dharmas cannot be apprehended. Why? Because the boundaries of the beginning, middle, and end of form through consciousness cannot be apprehended. Therefore, the boundaries of the beginning, middle, and end of this prajnaparamita also cannot be apprehended, and thus it is said to be boundless.

Furthermore, Kausika! Because sentient beings are boundless, prajnaparamita should also be known to be boundless.

Kausika! How is it that, because sentient beings are boundless, prajnaparamita should also be known to be boundless?

Kausika! It is not because the number of kinds of sentient beings is so great that they cannot be counted that they are said to be boundless.

Sakra, Lord of the Devas, said:

– Then in what sense is this said?

Subhuti replied:

– I shall now ask you a question; answer as you see fit. What do you think? When one speaks of a sentient being, of what dharma is this a conception?

Sakra, Lord of the Devas, said:

– To speak of a sentient being is not a conception of any dharma whatsoever. It is merely an externally designated, provisional name; it does not belong to names that accord with reality, nor does it belong to names established through relationships.

Subhuti said to Sakra, Lord of the Devas:

– What do you think? Is there herein any real sentient being that can be pointed out?

Sakra, Lord of the Devas, said:

– No, Venerable Sir!

Subhuti said:

– Because there is no real sentient being that can be pointed out, sentient beings are said to be boundless.

Kausika! What do you think? Suppose the Tathagata, the Arhat, the Perfectly Enlightened One, throughout kalpas as numerous as the sands of the Ganges, were to use boundless sounds to proclaim the innumerable names of the various kinds of sentient beings. Would there still be any real sentient being herein that arises and ceases?

Sakra, Lord of the Devas, said:

– No, Venerable Sir! Why? Because sentient beings are pure in their intrinsic nature.

Subhuti said:

– Therefore, sentient beings are said to be boundless. One should know that prajnaparamita is likewise boundless, because absence of intrinsic nature and profundity are both boundless.

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