大般若波羅蜜多經

SIXTEENTH ASSEMBLY

CHAPTER ON PRAJNAPARAMITA

01

Thus have I heard:

At one time the Blessed One was dwelling beside White Heron Pond in the Bamboo Grove at Rajagriha, together with a complete assembly of one thousand two hundred and fifty bhiksus and immeasurable, innumerable great bodhisattvas who had come together from various Buddha-fields, all of them bodhisattvas bound to only one more birth. At that time, an assembly of more than a hundred thousand reverently surrounded the World-Honored One and listened to him teach the Dharma.

In the assembly was a great bodhisattva named Suvirya. Rising from his seat, he bowed at the Buddha’s feet, arranged his robe over his left shoulder, knelt with his right knee on the ground, joined his palms in reverence, and addressed the Buddha:

“World-Honored One! I wish to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about a certain profound meaning. I humbly pray that the World-Honored One, out of compassion, will permit us to ask and will answer us.”

The Buddha said:

“Suvirya! The Tathagata permits you to ask. Ask whatever you wish, and I shall answer so that your heart may rejoice.”

The great bodhisattva Suvirya addressed the Buddha:

“World-Honored One! That which the World-Honored One teaches to the assembly of great bodhisattvas as prajnaparamita—why is it called prajnaparamita? How does a great bodhisattva cultivate prajnaparamita? How does a bodhisattva cultivating prajnaparamita swiftly bring it to perfection? How does a bodhisattva cultivating prajnaparamita remain invulnerable to all evil maras and clearly recognize the deeds of mara? How does a bodhisattva abiding in prajnaparamita swiftly perfect the wisdom of omniscience?”

The Buddha praised the great bodhisattva Suvirya:

“Excellent! Excellent, good man! You are now able to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about such profound prajnaparamita. You ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about this profound prajnaparamita because you seek benefit and meaning for the assembly of great bodhisattvas; because you wish to benefit sentient beings; because you wish to bring sentient beings peace and happiness; because you have compassion for all sentient beings in the world; because you wish to bring benefit and happiness to devas and humans; and because you wish to be a light for great bodhisattvas and others in this life and lives to come.”

At that time, although the Buddha already knew, he asked the great bodhisattva Suvirya:

“Good man! What meaning have you contemplated that leads you to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about such profound prajnaparamita?”

The great bodhisattva Suvirya addressed the Buddha:

“World-Honored One! Because I have compassion for all sentient beings and seek to benefit them and bring them peace and happiness, I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about such profound prajnaparamita.

“Why is this? Because profound prajnaparamita thoroughly comprehends all the dharmas of the sravakas, pratyekabuddhas, bodhisattvas, and Perfect Enlightenment. I humbly pray that the World-Honored One, out of compassion for us, will fully expound the sphere and wisdom of the Tathagata.

“If any sentient beings are firmly established in the disposition of the Sravaka Vehicle, after hearing this Dharma they will swiftly realize the uncontaminated state of their own stage. If any sentient beings are firmly established in the disposition of the Pratyekabuddha Vehicle, after hearing this Dharma they will swiftly attain liberation by relying upon their own vehicle. If any sentient beings are firmly established in the disposition of the Supreme Vehicle, after hearing this Dharma they will swiftly realize the fruit of unsurpassed, perfect enlightenment.

If any sentient beings, whether or not they have entered the certainty of the direct realization of truth, are not firmly established in the disposition of any of the Three Vehicles, after hearing this Dharma they will all arouse the aspiration for the fruit of unsurpassed, perfect enlightenment.

“I humbly pray that the Tathagata, the Worthy One, the Perfectly Enlightened One, will answer this question concerning profound prajnaparamita, thereby causing the roots of virtue of sentient beings to increase and flourish.

“World-Honored One! I do not ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings whose faith and understanding are inferior.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who harbor impoverished minds.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who have become spiritually destitute.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who are lazy and negligent.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who are obscured by indolence.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who have fallen into the mire of wrong views.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who are caught in the snare of mara.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who lack a sense of shame and moral dread.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings whose nature is unscrupulous and contentious.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who have lost right mindfulness.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings whose minds are constantly deluded and confused.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who are submerged in the mire of sensual desire.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who engage in much hypocrisy.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who practice much deceit.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who do not know how to repay kindness.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who are filled with evil desires.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who desire to perform evil deeds.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who violate the moral precepts.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings whose moral discipline is impure.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who have destroyed right view.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who delight in acting within the domain of mara.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who delight in praising themselves.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who delight in disparaging and slandering others.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who cherish gain and material support.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who secretly covet robes and alms bowls.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who secretly engage in deceitful conduct.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who delight in weaving frivolous speech.

“Nor do I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of sentient beings who deceitfully display unusual appearances.”

Nor is it because sentient beings implore or pressure me that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

Nor is it because sentient beings seek gain through gain that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

Blessed One! I do not now ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita for the sake of such defiled sentient beings.

Furthermore, Blessed One! If sentient beings deeply delight in the wisdom of all-knowing wisdom, unattached wisdom, spontaneous wisdom, unequaled and peerless wisdom, and unsurpassed wisdom, then it is also for their sake that I now ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings apprehend nothing even among their own possessions, much less praise themselves, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings apprehend nothing even among the possessions of others, much less disparage or slander them, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings cast down arrogance as one breaks off an animal's horn, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings wish to extract the various poisoned arrows of affliction, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings are humble at heart like a child of the Chandala caste, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If sentient beings are impartial at heart like the four great elements and empty space, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas neither attain nor cling to any dharma whatsoever, much less to what is contrary to Dharma, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas have pure intentions, are neither flattering nor deceitful, and are upright in nature, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas are impartial and compassionate at heart and wish to benefit and bring happiness to all sentient beings, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas constantly instruct, exhort, guide, praise, and rejoice with all sentient beings concerning wholesome dharmas, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas can bear the great burden, ride the Great Vehicle, and undertake the great work, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas, with loving-kindness and compassion, benefit and bring happiness to all sentient beings, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas can serve sentient beings as guides, as supreme leaders, and as those who travel everywhere, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas are not subject to any dharma, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas have no longing for any place of rebirth, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas have escaped the snares of all evil maras, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas possess great aspiration, are endowed with great diligence, and are constantly free from heedlessness, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas wish to reach the ultimate shore of all dharmas, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas wish skillfully to eradicate every net of doubt, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas are neither arrogant about, attached to, nor enamored of even the wisdom realized by a Buddha, much less any other wisdom, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas have transcended all arrogant attachment, can abide in the right path, can practice the right path, and can expound the right path, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

If great bodhisattvas always act for the benefit of all sentient beings, causing them to obtain benefit and happiness and helping them dwell in security, then it is for their sake that I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

Blessed One! In order to bestow universally upon all sentient beings undefiled bliss, unsurpassed bliss, incomparable bliss, the bliss of nirvana, the bliss of the Buddhas, and the bliss of the unconditioned, I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

In order to eradicate forever the various nets of doubt and binding cords of affliction that ensnare all sentient beings, I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

In order to sever the various nets of doubt and binding cords of affliction, I ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

Only if I myself sever the various nets of doubt and binding cords of affliction can I expound the essential teachings truthfully for sentient beings, severing their nets of doubt and removing their cords of affliction.

Why is this? Because all sentient beings delight in happiness and alike abhor danger and suffering; all sentient beings seek happiness by every means. I see absolutely no measure of happiness worthy of being sought apart from prajnaparamita.

I see absolutely no measure of happiness worthy of being sought apart from the Vehicle of the great bodhisattvas.

I see absolutely no measure of happiness worthy of being sought apart from the Great Vehicle.

Seeing such benefit and wishing to bestow wondrous happiness upon sentient beings, I therefore ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita.

Seeing the assembly of great bodhisattvas obtain such benefit, I therefore ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita. I humbly beseech the Blessed One to have compassion and answer me.

The Buddha said to the great bodhisattva Good Courage:

– Excellent! Excellent, good man! Out of compassion for the great assembly of sentient beings and others, you have asked the Tathagata, the Worthy One, the Perfectly Enlightened One, about profound prajnaparamita. Through this cause and condition, you acquire immeasurable merit. You should listen attentively and reflect carefully; I shall distinguish and explain it for you.

Good Courage replied:

– Blessed One! Excellent! I humbly beseech the Blessed One to teach us; we wish to listen.

The Buddha said to the great bodhisattva Good Courage:

– All the questions you previously asked the Blessed One were asked so that prajnaparamita might be proclaimed for the assembly of great bodhisattvas. What is called prajnaparamita?

You should know: there is truly not the slightest dharma that can be called prajnaparamita. Profound prajnaparamita transcends every path of names and words.

Why is this so? Good Courage! Because profound prajnaparamita truly cannot be spoken of as being prajnaparamita. Nor can it be said that prajnaparamita belongs to that, that prajnaparamita is caused by that, or that prajnaparamita comes from that.

Why is this so? Good Courage! Because wisdom can penetrate the true nature of all dharmas, it is called prajnaparamita. Even the wisdom of the Tathagata cannot be apprehended, much less prajnaparamita.

Good Courage! This prajna means understanding all dharmas and knowing all dharmas; therefore, it is called prajna.

Good Courage! What does it mean that prajna understands all dharmas?

It means that because dharmas differ, their names and expressions also differ, yet no dharma is apart from names and expressions. Whether understanding or knowing all dharmas, neither can be expressed; nevertheless, they are explained in accordance with the understanding of sentient beings, and therefore this is called prajna.

Good Courage! This prajna is a provisional establishment. Because it is provisionally established, it is called prajna. Yet all dharmas cannot be established, cannot be moved, cannot be expounded, and cannot be presented. Knowing this is called knowing in accordance with reality.

Good Courage! That prajna is neither knowing nor not knowing, neither here nor elsewhere; therefore, it is called prajna.

Good Courage! This prajna is the sphere of wisdom and the sphere of non-wisdom; it is not the object of non-wisdom, yet it is also the object of non-wisdom, because wisdom is free from every object.

If wisdom were an object, it would be non-wisdom; wisdom does not arise from non-wisdom.

Nor does non-wisdom arise from wisdom, and non-wisdom does not arise from non-wisdom.

Nor does wisdom arise from wisdom; it is not because of non-wisdom that it is called wisdom.

Nor is it because of wisdom that it is called non-wisdom, and it is not because of non-wisdom that it is called non-wisdom.

Nor is it because of wisdom that it is called wisdom; rather, non-wisdom itself is called wisdom. Thus, wisdom itself is called non-wisdom. Here, wisdom cannot be revealed, and therefore it is called wisdom. It cannot be revealed as belonging to this wisdom, its cause cannot be revealed, and it cannot be revealed as coming from this wisdom. Therefore, within wisdom there is no true nature of wisdom, nor is there any real wisdom abiding in the nature of wisdom.

Wisdom and the nature of wisdom are both unapprehensible; the same is true of non-wisdom and its nature. Certainly, it is not because of non-wisdom that something is called wisdom.

If something were called wisdom because of non-wisdom, then all ordinary beings would possess wisdom.

If one accords with reality regarding wisdom and non-wisdom, both are unapprehensible.

Completely knowing wisdom and non-wisdom in accordance with reality is called wisdom. Yet the true nature of wisdom is not as it has been described.

Why is this so? Because the true nature of wisdom is free from language. Wisdom is neither an object of wisdom nor an object of non-wisdom. Because wisdom transcends every object, it cannot be said that this is an object of wisdom or of non-wisdom.

Good Courage! This is called expounding the characteristic of wisdom in accordance with reality. Thus, the characteristic of wisdom truly cannot be spoken or revealed, yet it is presented in accordance with the understanding of sentient beings. Whoever can know it also cannot be spoken of. Since even an object of wisdom does not exist, how could there be a knower? If one can know it in accordance with reality and awaken to it accordingly, this is called prajna.

Good Courage! If one can directly contemplate and personally realize it in this way, this is called supramundane prajna. Yet supramundane prajna, described in this way, also cannot be spoken.

Why is this so? Because even the mundane world does not exist, much less the supramundane. Even the act of going forth does not exist, much less one who goes forth. Therefore, supramundane prajna also does not exist.

Why is this so? Because the mundane world, the supramundane, one who goes forth, and the act of going forth are utterly unapprehensible, it is called supramundane prajna. If there were anything apprehended, it would not be called supramundane prajna. The nature of this prajna is also unapprehensible, because it is free from the apprehensible nature of existence and nonexistence.

Good Courage! The mundane world is said to be provisionally established. One cannot rely upon the provisional establishment of the mundane world to assert the real existence of the supramundane. Yet because it goes beyond all provisional establishments, it is called supramundane. In relation to the mundane world, the supramundane truly neither goes forth nor does not go forth.

Why is this so? Because herein there is utterly no dharma that goes forth or can go forth, it is called supramundane. In this supramundane there is neither the mundane world nor the supramundane. Neither going forth nor not going forth, it is called supramundane. Clearly knowing this in accordance with reality is called supramundane prajna. Thus, prajna is not as it has been described.

Why is this so? Because supramundane prajna transcends every path of language. Although it is called supramundane, there is no going forth; although it is called prajna, there is no knowing. The act of going forth and the act of knowing are unapprehensible; that which can go forth and that which can know are also unapprehensible. Knowing this in accordance with reality is called supramundane prajna. Therefore, prajna transcends everything. Hence, it is called supramundane prajna.

Good Courage! This is also called penetrating prajna. What, then, is such penetration of prajna?

It means that in this prajna there is no penetration. If this prajna had any penetration, it would be a provisional establishment. If it were a provisional establishment, it would not be called penetrating prajna. That is to say, herein there is utterly nothing whatsoever. It is not here, not there, and not in between. There is nothing that penetrates, nothing that is penetrated, no place of penetration, no time of penetration, and no one who penetrates; therefore, it is called penetration.

Furthermore, herein there is utterly nothing possessed, no practitioner, no place of practice, neither here nor there nor in between; therefore, it is called penetration. It is also the penetration of wisdom. What is called penetration is the penetration of wisdom. This penetration is utterly without anything possessed: it is neither above nor below, neither slow nor swift, neither advancing nor retreating, neither passing nor returning; therefore, it is called penetration.

Good Courage! What does penetrating wisdom penetrate? It means that there is vision that penetrates completely.

By what does it penetrate? It penetrates by means of prajna.

How, then, does prajna penetrate? It is through provisionally established characteristics that penetration exists. All provisionally established characteristics are non-characteristics. Thus, non-characteristics are called provisionally established characteristics.

Good Courage! Whoever accomplishes prajna in this way can know the three realms in accordance with reality. What does it mean to know the three realms in accordance with reality? It means that what are not the three realms are called the three realms.

Why is this so? Because herein there is no realm to be penetrated. Penetrating the three realms means that they are not realms. Because one penetrates the three realms, one is said to have accomplished penetrating prajna.

What does it mean to accomplish penetrating prajna? It means that there is not even the smallest matter that is not completely penetrated. Because all matters are completely penetrated, it is called penetrating prajna. Thus, prajna transcends all matters. If one accomplishes prajna in this way, then all that is seen, heard, smelled, tasted, and known is penetrated.

What is penetrated? Namely, impermanence, suffering, illness, an ulcer, an arrow, emptiness, obstruction, harm, alteration, disintegration, the nature of disintegration, movement, swift cessation, non-self, non-arising, non-cessation, non-characteristic, and so forth.

Good Courage! Whoever penetrates in this way is called cool and refreshed, as though freed from an arrow. It is like a skilled physician who is renowned as one who removes arrows. Wherever people have been struck by arrows, he can heal them all, leaving no poison within their wounds, for through the efficacy of medicinal herbs it is entirely eliminated. If bhiksus accomplish this cool and refreshing Dharma of freedom from arrows, they are said to have accomplished penetrating prajna. If they fully possess the six constant natures of penetrating prajna, they will be free from every defiling attachment to the three realms and transcend the snares of all evil maras.

Good Courage! Just as a diamond drill can bore through things, penetrating whatever it encounters, so too, if bhiksus and others attain the diamond-like state, then, because they have attained penetrating wisdom capable of comprehending all things, whatever dharma they contemplate, they thoroughly penetrate. This penetrating wisdom is safeguarded by the diamond-like samadhi; whatever dharma it contemplates, it thoroughly penetrates. Whoever perfects this penetrating wisdom can transcend the world and completely extinguish all suffering; although attaining the exhaustion of all suffering, one remains free from attachment. This penetrating wisdom is also called the three knowledges.

Good Courage! It is called knowledge because it forever eliminates ignorance. This is also called the complete knowledge of ignorance and the concept of extinguishing the aggregate of suffering.

It is like an intelligent and learned physician who carefully examines whatever he undertakes and thereby perfects the subtle wisdom of examination. He knows medicines well, clearly understands the causes of illness, and recognizes the characteristics of diseases, and thus can treat many painful afflictions. Whatever the illness, he can cure it.

Why is this? Because he is thoroughly versed in medicines, the causes and characteristics of illnesses, and the methods of compounding medicines, he can therefore eliminate every painful disease. Whoever can perfect the third knowledge—the knowledge of the exhaustion of the outflows—can eliminate all ignorance, end all suffering, and remove birth, aging, illness, death, sorrow, lamentation, pain, grief, and distress. This is called penetrating transcendental prajna.

Good Courage!

Relying upon this meaning, I have declared with implicit intent: Of all forms of worldly wisdom, this is supreme—namely, penetrating the true nature of all dharmas. Through this right knowledge, birth in the various realms is brought to an end.

What is meant by bringing birth in the various realms to an end? It is the concept of penetrating arising and subsiding.

Why is it called penetrating arising and subsiding? It means completely penetrating that all dharmas which arise through accumulation possess the nature of coming to cessation. This is called penetrating arising and subsiding.

Good Courage! Arising is a concept concerning birth, and subsiding is a concept concerning cessation. Although this is spoken of, it does not assert that there is either arising or subsiding.

Good Courage! Whatever arises through accumulation does not truly possess a dharma of arising.

Why is this? Good Courage! Because accumulated arising is equal arising; it is not that equality possesses arising, nor does it possess subsiding. Because there is conforming arising within equality, it is called accumulated arising. In this conforming arising within equality, there is neither arising nor subsiding. Thus, the natural disintegration of the intrinsic nature is called cessation. Since there is no thing whatsoever therein, it is said to be cessation, meaning immediate cessation. It is not that something born here undergoes cessation here and is therefore called cessation; rather, non-arising itself is also called cessation. Thus, penetrating either arising or subsiding as neither arising nor ceasing is called penetrating arising and subsiding.

Good Courage! To speak of penetration means being able to know dependent origination completely. Because dharmas arise through conditions, it is called dependent origination.

Since dependent origination is utterly without anything possessed, it is called the penetration of dependent origination. This is called the complete knowledge of dependent origination. It means being able to understand, in accordance with reality, that there is no arising; because there is no arising, it is called dependent origination.

Because equality does not arise, it is called dependent origination. Here, even arising does not exist, much less cessation. Whether one understands dependent origination as proceeding with or contrary to the sequence, neither can be apprehended.

Because there is no common arising, it is called dependent origination. If there is no common arising, there is no birth; if there is no birth, there is no past and nothing that has already arisen. If there is no past and nothing that has already arisen, there is no cessation.

If there is no cessation, there is the knowledge of non-arising. Through the knowledge of non-arising, one neither arises nor realizes cessation. Because there is no arising, there is also no cessation.

It is on account of arising that cessation is conventionally established; since there is no arising, there is no cessation. To see, know, penetrate, and realize all dharmas in this way is called the knowledge of exhaustion.

Good Courage! The knowledge of exhaustion is so called because it brings unknowing to an end. What is called exhaustion?

Because there is no exhaustion, it is called exhaustion. No dharma is seen that could be called exhausted; yet because unknowing is abandoned, it is called the knowledge of exhaustion. That is, bringing unknowing to an end is called the knowledge of exhaustion.

Completely knowing all dharmas of unknowing is called bringing unknowing to an end. Because unknowing is brought to an end, it is called the knowledge of exhaustion. It is not that a dharma of unknowing is either exhausted or inexhaustible; rather, because unknowing is abandoned, it is called the knowledge of exhaustion and complete knowledge in accordance with reality.

This dharma of unknowing is utterly without anything possessed, and therefore it is said to be abandoned. Thus, because wisdom knows that a dharma of unknowing cannot be apprehended as something separate, this is called becoming far removed from unknowing. Yet the dharma of unknowing is truly unapprehensible.

Even wisdom does not exist, much less unknowing.

If one can completely attain liberation, this is called the knowledge of exhaustion. Although this is spoken of, it is as though nothing were spoken. Since the knowledge of exhaustion is utterly inexpressible, it is merely a provisional designation. Therefore, bringing unknowing to an end is also called the knowledge of exhaustion. If one examines all dharmas by means of the inexhaustible knowledge of exhaustion, then even the knowledge of exhaustion does not exist. If one knows in this way, one immediately leaves behind the knowledge of exhaustion and reaches the inexhaustible shore. This inexhaustible shore is precisely the shoreless, and it is also the shore of nirvana. Although this is spoken of, it is as though nothing were spoken.

Because all dharmas are shoreless and are also the shore of nirvana, the complete ending of all shores is called nirvana. Although this is spoken of, it is as though nothing were spoken. The shore of nirvana is beyond language; all language therein is brought completely to an end.

Good Courage! Although the Tathagata speaks of the realm of nirvana, it is as though he spoke nothing. The realm of nirvana is utterly inexpressible and transcends all discourse. Within the realm of nirvana, all words are brought completely to an end. To describe the characteristic of the realm of nirvana in this way is to describe the characteristic of penetrating transcendental prajna.

Good Courage! Nirvana cannot be said to occupy a place here or there. Therefore, nirvana is truly inexpressible.

Good Courage! What herein is called profound prajnaparamita?

Good Courage! This prajnaparamita cannot be apprehended as even the slightest portion distant from the other shore.

Good Courage! If there were even the slightest portion of this prajnaparamita that was distant from the other shore, the Tathagata would say that profound prajnaparamita was distant from the other shore.

Good Courage! This prajnaparamita is not something from which one can be distant; therefore, it is not said that there is an other shore here.

Good Courage! This prajnaparamita is the wondrous functioning of wisdom that ultimately reaches the other shore of all dharmas; therefore, it is called prajnaparamita. Although this is spoken of, it is as though nothing were spoken.

Why is this? Because neither speech nor action can reach prajnaparamita.

Why is this? Good Courage! Because profound prajnaparamita is inexpressible.

Good Courage! Prajnaparamita accords with the understanding of all dharmas. If there were something that could be understood accordingly, it would be contrary to awakening.

Why is this? Because there is no thing herein that can be called understanding accordingly. Since understanding accordingly is empty, awakening too is empty. That is, regarding all dharmas, not penetrating any meaning, yet accordingly understanding and penetrating the equality of the Dharma-nature, is bodhi. Because all dharmas are understood accordingly, it is called bodhi. How can all dharmas be understood accordingly? Since there is no thing herein that can be called bodhi, neither is there any understanding accordingly herein.

Why is this so? Good Courage! If there were even the slightest portion of bodhi to be attained, this would mean attaining bodhi within bodhi. Yet within bodhi there is no bodhi; thus is bodhi directly realized. Because it is not apprehended or comprehended, it is called awakening. Although this is spoken, it is as though nothing were spoken, for all dharmas cannot be apprehended or comprehended. Moreover, both dharmas and non-dharmas are without intrinsic nature. Awakening to this principle is therefore called bodhi.

Why is this so? Good Courage! The Tathagatas, Arhats, Perfectly Awakened Ones cannot attain bodhi, nor can the Tathagatas, Arhats, Perfectly Awakened Ones discern bodhi. Bodhi, as it truly is, cannot be discerned or expressed. Nor do the Tathagatas, Arhats, Perfectly Awakened Ones produce bodhi, for the nature of bodhi is neither born nor arisen.

Good Courage! What is called bodhi is free from bondage. Within bodhi there is not the slightest sentient being, nor any establishment of a sentient being. Since within bodhi there is no sentient being and no establishment of a sentient being, why is it said that sattva—a sentient being—is possessed of bodhi, and why must one speak of the bodhisattva of prajnaparamita?

Good Courage! Bodhi cannot be attained within bodhi, nor can sattva be attained within bodhi.

Why is this so? Good Courage! Bodhi is transcendent; bodhi is unborn; bodhi does not arise; bodhi is signless. Within bodhi there is no nature of sattva, nor can sattva be attained within bodhi. Bodhi is not established through sattva, nor is sattva established through bodhi. Because one apprehends that sattva has no intrinsic nature, it is called bodhi. Knowing that within bodhi there truly is no sattva, one is called a bodhisattva.

Why is this so? Good Courage! A bodhisattva is not manifested by the perception of a sattva. Because the perception of a sattva is eliminated, it is called bodhi. Although this is spoken, it is as though nothing were spoken.

Why is this so? Because bodhisattva is beyond words. Bodhisattva is free from the nature of sattva. Bodhisattva is free from the perception of a sattva. One who knows bodhi in this way is called a bodhisattva.

How can a bodhisattva know bodhi? One knows that bodhi transcends all things, that bodhi is unconditioned, that bodhi is unborn, and that bodhi does not cease. The nature of bodhi cannot discern bodhi. Nor is bodhi something manifested; it cannot be made manifest, established, or set in motion. Therefore, it is called bodhi. If one can apprehend and comprehend without error, free from discrimination and having forever ended discrimination, one is called a bodhisattva. Although this is spoken, it is as though nothing were spoken.

Why is this so? Good Courage! Because a bodhisattva cannot be attained. If a bodhisattva could be attained, one would attain: “This is bodhi; this belongs to bodhi; this is sattva; this belongs to sattva.” Yet one cannot say, “This is bodhi; this belongs to bodhi,” nor can one say, “This is sattva; this belongs to sattva.” Because one can apprehend that there truly is no sattva, that there is no nature of sattva, and that one is free from the nature of sattva, one is called a bodhisattva. Because there is no sattva and the perception of a sattva has been eliminated, one is called a bodhisattva.

Why is this so? Good Courage! The realm of sentient beings is merely the concept of sentient beings that do not truly exist.

Within a sentient being there is no nature of a sentient being. Because sentient beings do not exist, it is called the realm of sentient beings. If the nature of a sentient being existed within a sentient being, it would not be called the realm of sentient beings.

That realm of sentient beings is in fact no realm, for the realm of sentient beings has no nature of a realm. If the realm of sentient beings possessed the nature of a realm, there would truly be a life principle, namely, a body. If the realm of sentient beings existed apart from the nature of a realm, there would truly be a life principle, namely, another body.

Yet the realm of sentient beings has no true nature of a realm; it is merely provisionally designated a realm according to worldly convention. The nature of a realm does not exist within the realm of sentient beings, nor does the realm of sentient beings exist within the nature of a realm. The nature of a realm is not the realm of sentient beings, nor is there a realm of sentient beings apart from the nature of a realm, for all dharmas are without the nature of a realm.

Good Courage! Relying upon this meaning, I declared with a hidden intention that the realms of sentient beings cannot be established as either diminishing or increasing.

Why is this so? Because the realm of sentient beings is without intrinsic nature, and the realms of sentient beings are free from any intrinsic nature. Thus, the realm of sentient beings cannot be established as either diminishing or increasing.

All dharmas are likewise and cannot be established as either diminishing or increasing. Because all dharmas lack true nature, they cannot be said to diminish or increase. If one can apprehend all dharmas in this way, this is called apprehending the Buddha Dharma.

Relying upon this meaning, I declared with a hidden intention that, just as the realm of sentient beings cannot be established as either diminishing or increasing, all dharmas likewise cannot be established as either diminishing or increasing. If all dharmas neither diminish nor increase, then, taking the unreal as an expedient means, the Buddha Dharma neither diminishes nor increases. Thus, apprehending all dharmas is called the Buddha Dharma that neither diminishes nor increases.

Because all dharmas neither diminish nor increase, they are called the Buddha Dharma. The Buddha Dharma is itself not the concept of the Buddha Dharma, nor is there any entity in the Buddha Dharma that could be diminished or increased.

Why is this so? Because in apprehending all dharmas, if one can apprehend the nature of all dharmas, then within it there is no dharma that either diminishes or increases. All these dharmas should be understood as the concept of the dharmadhatu. That dharmadhatu neither diminishes nor increases.

Why is this so? Because that dharmadhatu is boundless, and no difference between the realm of sentient beings and that dharmadhatu can be attained. Neither the realm of sentient beings nor that dharmadhatu diminishes or increases, is attained or lost. Apprehending in this way is called bodhi. Therefore, it is said that the Buddha Dharma cannot be attained or established as either diminishing or increasing.

Good Courage! There is no nature of diminution or increase. One who can truly remain free from discrimination is called one who sees things as they truly are. There is neither grasping nor relinquishing herein; apprehending in this way is called bodhi.

Good Courage! Bodhi is the characteristic of a Buddha. What is called the characteristic of a Buddha? The ultimate signlessness of all characteristics is the characteristic of a Buddha.

Why is this so? Good Courage! Because ultimate signlessness and the characteristic of bodhi are intrinsically detached. Apprehending in this way is called bodhi. Although this is spoken, it is as though nothing were spoken.

Why is this so? Good Courage! Because one must be able to apprehend dharmas in this way, it is called bodhi. If a bodhisattva does not truly know the nature of dharmas in this way, yet says, “I can apprehend things as they truly are,” and calls himself a bodhisattva, know that such a person is far removed from the rank of a bodhisattva and far removed from the bodhisattva Dharma. By falsely assuming the name of bodhisattva, he deceives devas, humans, asuras, and others.

Good Courage! If merely calling oneself a bodhisattva with false words made one a bodhisattva, would not all sentient beings then be bodhisattvas?

Good Courage! One does not enter the rank of a bodhisattva or attain the bodhisattva Dharma merely through false words, nor does one realize unsurpassed perfect awakening through speech. One does not attain bodhi merely through verbal karma and the assumption of a title. Nor does one enter the rank of a bodhisattva or attain the bodhisattva Dharma merely by verbally assuming that title.

Good Courage! If sentient beings practice the conduct of bodhi but neither know nor understand the true nature of all dharmas, they are not called bodhisattvas.

Why is this? Because they do not know that sentient beings are not sentient beings. If one knows that sentient beings lack the nature of sentient beings, one practices the conduct of bodhi and thereby becomes a bodhisattva.

Yet, because sentient beings are deluded, they cannot clearly understand their own actions, their own realm, or their own sphere of practice. If they knew their own actions as they truly are, their conduct would no longer involve discrimination. Because they engage in discriminative conduct, all foolish ordinary beings, taking false objects as conditions, give rise to inverted conduct.

They also take bodhi as a condition and give rise to arrogance and attachment. Because they take delusive objects as conditions, produce inverted arrogance, and engage in discriminative conduct, they cannot attain the Dharma of the bodhisattvas, much less attain bodhi. If anyone can clearly understand this Dharma in this way, that person will no longer give rise to conduct conditioned by falsehood, nor take dharmas as conditions and produce arrogance.

This is called a bodhisattva practicing where there is no practice.

A bodhisattva should not, through discrimination, give rise to discriminative conduct. If there is no discrimination in a given place, then there is no conduct there. If discrimination does not arise in a given place, then no conduct occurs there. The Buddhas and bodhisattvas cultivate without discrimination regarding any conduct whatsoever. All arrogance utterly ceases to arise; thus does a bodhisattva know all dharmas. With regard to all dharmas, there is no attachment, no discrimination, no wandering, and no going. This is called the true conduct of a bodhisattva, employing non-practice as skillful means. If bodhisattvas can practice in this way, this is called the true conduct of bodhisattvas.

Why is this? Good and Valiant One! Because one can understand dharmas in accordance with their reality and completely penetrate them, one is called a bodhisattva.

Good and Valiant One! You should know that non-sentient-being is the designation “bodhisattva,” because a bodhisattva can relinquish all perceptions.

Why is this? Because a bodhisattva can thoroughly comprehend that all sentient beings are not truly sentient beings.

All sentient beings are not sentient beings.

All sentient beings are sentient beings invertedly attached to sentient beings.

All sentient beings are sentient beings grasped through false imputation.

All sentient beings are sentient beings whose objects of cognition are false.

All sentient beings are sentient beings whose own conduct leads to ruin.

All sentient beings are sentient beings whose formations are conditioned by ignorance.

Why is this? Good and Valiant One! If, within the dharmas of all sentient beings, there are no kinds of sentient beings that create those dharmas, they are called sentient beings whose formations are conditioned by ignorance.

What dharma does not exist? Namely, the grasping at self, the grasping at what belongs to self, the self’s grasping of what belongs to self, and the appropriation and clinging inherent in that grasping—none of these dharmas exists. If that dharma existed, then all sentient beings’ grasping at self, grasping at what belongs to self, the self’s grasping of what belongs to self, and the appropriation and clinging inherent in that grasping would be considered truly existent and would not be called false.

Yet that dharma does not exist, while sentient beings falsely grasp at self, grasp at what belongs to self, and take the self to grasp what belongs to self. The appropriation and clinging inherent in such grasping are all without true existence and are entirely false. Therefore it is said: All sentient beings are not truly sentient beings; all sentient beings are sentient beings whose formations are conditioned by ignorance.

Good and Valiant One! There is not the slightest real dharma in a sentient being that can be grasped as self or as belonging to self; nor is there any real dharma of appropriation or clinging in these two kinds of grasping. Therefore it is said that all sentient beings are not truly sentient beings. You should know that this non-sentient-being is an unreal designation. What is called unreal should be known as the designation “not a sentient being.” Just as sentient beings are unreal within perception, all sentient beings falsely grasp them as real; therefore it is said that all sentient beings are not truly sentient beings.

Good and Valiant One! What is called unreal is unreal within this and does not arise. Because all dharmas are untrue, they also do not arise. Sentient beings herein bind themselves through false attachment. Therefore it may be said that all sentient beings are false and take sentient beings as their objects. Because they cannot clearly understand their own actions, they are said not to be true sentient beings. It is precisely within this meaning that complete and universal awakening must be attained. If they attain complete and universal awakening regarding all formations, know that such persons are called bodhisattvas.

Fascicle 593

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