大般若波羅蜜多經

04

O Good Valiant One! The five skandhas cannot be designated as coming, going, abiding, or not abiding. The twelve ayatanas, the eighteen dhatus, and so forth likewise cannot be designated as coming, going, abiding, or not abiding. The skandhas, ayatanas, dhatus, and so forth neither come nor go, neither abide nor fail to abide. This is called prajnaparamita.

O Good Valiant One! The five skandhas cannot be designated as distant or as the further shore. The twelve ayatanas, the eighteen dhatus, and so forth likewise cannot be designated as distant or as the further shore. The skandhas, ayatanas, dhatus, and so forth are neither distant nor the further shore. This is called prajnaparamita.

O Good Valiant One! The five skandhas cannot be designated as possessing attachment, anger, fear, or delusion. The twelve ayatanas, the eighteen dhatus, and so forth likewise cannot be designated as possessing attachment, anger, fear, or delusion. The skandhas, ayatanas, dhatus, and so forth have neither attachment, anger, fear, nor delusion. This is called prajnaparamita.

O Good Valiant One! The five skandhas neither give nor take, neither observe the precepts nor violate them, possess neither patience nor impatience, neither diligence nor indolence, neither concentration nor a distracted mind, neither sublime wisdom nor evil wisdom. The twelve ayatanas, the eighteen dhatus, and so forth likewise neither give nor take, neither observe the precepts nor violate them, possess neither patience nor impatience, neither diligence nor indolence, neither concentration nor a distracted mind, neither sublime wisdom nor evil wisdom.

The skandhas, ayatanas, dhatus, and so forth all neither give nor take, neither observe the precepts nor violate them, possess neither patience nor impatience, neither diligence nor indolence, neither concentration nor a distracted mind, neither sublime wisdom nor evil wisdom. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither inverted nor non-inverted. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither inverted nor non-inverted. The skandhas, ayatanas, dhatus, and so forth are all neither inverted nor non-inverted. This is called prajnaparamita.

O Good Valiant One! The five skandhas possess no foundations of mindfulness, right exertions, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path. The twelve ayatanas, the eighteen dhatus, and so forth likewise possess no foundations of mindfulness, right exertions, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path. The skandhas, ayatanas, dhatus, and so forth all possess no foundations of mindfulness, right exertions, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path. This is called prajnaparamita.

O Good Valiant One! The five skandhas possess neither ignorance nor liberation. The twelve ayatanas, the eighteen dhatus, and so forth likewise possess neither ignorance nor liberation. The skandhas, ayatanas, dhatus, and so forth all possess neither ignorance nor liberation. This is called prajnaparamita.

O Good Valiant One! The five skandhas possess no meditative absorption, concentration, or meditative attainment. The twelve ayatanas, the eighteen dhatus, and so forth likewise possess no meditative absorption, concentration, or meditative attainment. The skandhas, ayatanas, dhatus, and so forth all possess no meditative absorption, concentration, or meditative attainment. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither limited nor limitless, possess neither supernormal powers nor the absence of supernormal powers. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither limited nor limitless, possess neither supernormal powers nor the absence of supernormal powers. The skandhas, ayatanas, dhatus, and so forth are all neither limited nor limitless, and possess neither supernormal powers nor the absence of supernormal powers. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither emptiness nor non-emptiness, possess neither marks nor marklessness, neither wishes nor wishlessness. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither emptiness nor non-emptiness, possess neither marks nor marklessness, neither wishes nor wishlessness. The skandhas, ayatanas, dhatus, and so forth are all neither emptiness nor non-emptiness, possess neither marks nor marklessness, neither wishes nor wishlessness. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither conditioned nor unconditioned, neither contaminated nor uncontaminated, neither mundane nor supramundane, neither bound nor freed from bondage. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither conditioned nor unconditioned, neither contaminated nor uncontaminated, neither mundane nor supramundane, neither bound nor freed from bondage. The skandhas, ayatanas, dhatus, and so forth are all neither conditioned nor unconditioned, neither contaminated nor uncontaminated, neither mundane nor supramundane, neither bound nor freed from bondage. This is called prajnaparamita.

O Good Valiant One! The five skandhas possess neither attachment nor non-attachment, neither knowledge nor absence of knowledge. The twelve ayatanas, the eighteen dhatus, and so forth likewise possess neither attachment nor non-attachment, neither knowledge nor absence of knowledge. The skandhas, ayatanas, dhatus, and so forth all possess neither attachment nor non-attachment, neither knowledge nor absence of knowledge. This is called prajnaparamita.

O Good Valiant One! The five skandhas are not grasped, not shaken, and free from conceptual proliferation. The twelve ayatanas, the eighteen dhatus, and so forth likewise are not grasped, not shaken, and free from conceptual proliferation. The skandhas, ayatanas, dhatus, and so forth are all not grasped, not shaken, and free from conceptual proliferation. This is called prajnaparamita.

O Good Valiant One! The five skandhas possess neither perception nor non-perception. The twelve ayatanas, the eighteen dhatus, and so forth likewise possess neither perception nor non-perception. The skandhas, ayatanas, dhatus, and so forth all possess neither perception nor non-perception. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither quiescent nor non-quiescent. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither quiescent nor non-quiescent. The skandhas, ayatanas, dhatus, and so forth are all neither quiescent nor non-quiescent. This is called prajnaparamita.

O Good Valiant One! The five skandhas are neither nirvana nor non-nirvana. The twelve ayatanas, the eighteen dhatus, and so forth likewise are neither nirvana nor non-nirvana. The skandhas, ayatanas, dhatus, and so forth are all neither nirvana nor non-nirvana. This is called prajnaparamita.

O Good Valiant One! To speak of the arising and inclusion of the five skandhas is not called prajnaparamita. To speak of the suchness inherent in the arising and inclusion of the five skandhas—the nature that is not false, the nature that does not change, and the nature that is as it is—is called prajnaparamita. To speak of the arising and inclusion of the twelve ayatanas, the eighteen dhatus, and so forth is not called prajnaparamita. To speak of the suchness inherent in the arising and inclusion of the twelve ayatanas, the eighteen dhatus, and so forth—the nature that is not false, the nature that does not change, and the nature that is as it is—is called prajnaparamita.

O Good Valiant One! To speak of the arising and inclusion of dependent origination is not called prajnaparamita. To speak of the suchness inherent in the arising and inclusion of dependent origination—the nature that is not false, the nature that does not change, and the nature that is as it is—is called prajnaparamita.

O Good Valiant One! To speak of the arising and inclusion of inversions is not called prajnaparamita. To speak of the suchness inherent in the arising and inclusion of inversions—the nature that is not false, the nature that does not change, and the nature that is as it is—is called prajnaparamita.

O Good Valiant One! To speak of the arising and inclusion of the fetters and hindrances is not called prajnaparamita. To speak of the suchness inherent in the arising and inclusion of the fetters and hindrances—the nature that is not false, the nature that does not change, and the nature that is as it is—is called prajnaparamita.

Good Courage! To speak of what is comprised in the arising of the thirty-six courses of craving is not called prajnaparamita. To speak of the suchness of all that is comprised in the arising of the thirty-six courses of craving—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak of what is comprised in the arising of the sixty-two wrong views is not called prajnaparamita. To speak of the suchness of all that is comprised in the arising of the sixty-two wrong views—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak of meditative absorptions, liberations, samadhis, and attainments is not prajnaparamita. To speak of the suchness of the meditative absorptions, liberations, samadhis, and attainments—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Good Courage! To speak of the four immeasurables and the five superknowledges is not prajnaparamita. To speak of the suchness of the four immeasurables and the five superknowledges—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Good Courage! To speak of what is comprised in the arising of conditioned worldly dharmas, such as roots of virtue and the like, is not called prajnaparamita. To speak of the suchness of all that is comprised in the arising of conditioned worldly dharmas, such as roots of virtue and the like—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak of what is comprised in the arising of the foundations of mindfulness, right exertions, bases of spiritual power, faculties, powers, factors of awakening, and factors of the path is not called prajnaparamita. To speak of the suchness of all that is comprised in the arising of the foundations of mindfulness, right exertions, bases of spiritual power, faculties, powers, factors of awakening, and factors of the path—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak of the Noble Truths of suffering, its origin, its cessation, and the path is not called prajnaparamita. To speak of the suchness of the Noble Truths of suffering, its origin, its cessation, and the path—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Good Courage! To speak of the purity of moral discipline, samadhi, wisdom, liberation, and the knowledge and vision of liberation is not prajnaparamita. To speak of the suchness of the purity of moral discipline, samadhi, wisdom, liberation, and the knowledge and vision of liberation—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak of the unsupported and uncontaminated supramundane dharmas comprised within the unconditioned is not called prajnaparamita. To speak of the suchness of the unsupported and uncontaminated supramundane dharmas comprised within the unconditioned—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Good Courage! To speak of the dharmas of emptiness, signlessness, wishlessness, non-arising, and non-activity is not called prajnaparamita. To speak of the suchness of all that is comprised in the arising of the dharmas of emptiness, signlessness, wishlessness, non-arising, and non-activity—its nature free from falsity, its unchanging nature, and its nature as it truly is—is called prajnaparamita.

Good Courage! To speak clearly of liberation, separation, cessation, and nirvana is not called prajnaparamita. To speak of the suchness of liberation, separation, cessation, and nirvana—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Why is this? Good Courage! It is because prajnaparamita such as this is not apprehended by the form skandha, nor is it apprehended by the skandhas of feeling, perception, formations, or consciousness.

It is not apprehended by the eye ayatana, nor is it apprehended by the ear, nose, tongue, body, or mind ayatana. It is not apprehended by the form ayatana, nor is it apprehended by the sound, odor, taste, touch, or dharma ayatana. It is not apprehended by the eye dhatu, nor is it apprehended by the ear, nose, tongue, body, or mind dhatu.

It is not apprehended by the form dhatu, nor is it apprehended by the sound, odor, taste, touch, or dharma dhatu. It is not apprehended by the eye-consciousness dhatu, nor is it apprehended by the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. It is not apprehended by the earth dhatu, nor is it apprehended by the water, fire, wind, space, or consciousness dhatu.

It is not apprehended by the Desire Realm, nor is it apprehended by the Form Realm or Formless Realm. It is not apprehended by the conditioned, nor is it apprehended by the unconditioned. It is not apprehended by the mundane, nor is it apprehended by the supramundane.

It is not apprehended by the contaminated, nor is it apprehended by the uncontaminated. It is not apprehended by wholesome dharmas, nor is it apprehended by unwholesome dharmas. It is not apprehended by the realm of sentient beings, nor is it apprehended by the realm of non-sentient beings.

Nor does prajnaparamita exist apart from such distinct dharmas.

Good Courage! Thus, profound prajnaparamita is not comprised within any dharma, yet neither is it not comprised. The suchness of dharmas that comprise and dharmas that do not comprise—their nature free from falsity, their unchanging nature, and their nature as they truly are—is called prajnaparamita.

Good Courage! What is meant by that suchness? Good Courage! That suchness means the nature of all dharmas. It cannot be attained by foolish ordinary beings, nor can it be attained by others. Yet the nature of all dharmas, as seen by the Tathagatas and by bodhisattvas who are disciples of the Buddha, is such that the true principle of dharma-nature always remains unchanged; therefore, it is called suchness. This suchness is precisely what is spoken of as the profound prajnaparamita of bodhisattvas.

Good Courage! With regard to all dharmas, profound prajnaparamita is thus neither increased nor diminished, neither joined nor separated, neither deficient nor complete, neither beneficial nor harmful, neither moving nor proceeding toward anything, neither arising nor ceasing, neither defiled nor pure, neither revolving in samsara nor returning to cessation, neither accumulated nor vanished, neither characterized by marks nor without marks, neither equal nor unequal, neither conventional nor ultimate, neither pleasant nor painful, neither permanent nor impermanent, neither pure nor impure, neither self nor non-self, neither real nor false, having neither an agent nor anything acted upon, neither admitting nor not admitting, neither understood through faith nor not understood through faith,

neither possessing self-nature nor lacking self-nature, neither dying nor living, neither living nor dying, neither rising nor sinking, neither continuous nor interrupted, neither conjoined nor unconjoined, neither possessing greed nor free from greed, neither possessing hatred nor free from hatred, neither possessing delusion nor free from delusion, neither inverted nor non-inverted, neither having an object of cognition nor lacking an object of cognition, neither exhausted nor inexhaustible, neither possessing knowledge nor lacking knowledge, neither of an inferior nature nor of a superior nature, neither indebted nor free from indebtedness, neither passing away nor returning, neither possessing a nature nor lacking a nature, neither loving nor hating, neither bright nor dark,

neither diligent nor indolent, neither empty nor nonempty, neither possessing marks nor without marks, neither possessing aspiration nor without aspiration, neither conditioned nor unconditioned, neither vanished nor not vanished, neither ignorance nor liberation, neither quiescent nor non-quiescent, neither nirvana nor non-nirvana, neither in accordance with principle nor contrary to principle, neither fully known nor not fully known, neither transcended nor not transcended, neither disciplined nor undisciplined, neither observing the precepts nor violating the precepts, neither distracted nor undistracted, neither possessing sublime wisdom nor evil wisdom, neither consciousness nor non-consciousness, neither abiding nor non-abiding, neither of the same class nor of a different class,

neither existent nor nonexistent, neither attained nor unattained, neither directly realized nor not directly realized, neither personally verified nor not personally verified, neither comprehended nor not comprehended.

Profound prajnaparamita does not become present with regard to all dharmas on account of any of these matters.

Good Courage! It is like a person in a dream who speaks of the various self-natures seen in the dream. All such alleged self-natures of dream objects are nonexistent.

Why is this? Good Courage! Since even the dream does not exist, how much less could one say that the objects of the dream possess self-nature? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita truly has no self-nature that can be expressed.

Good Courage! Just as a dream does not become present in order to reveal dharmas, so too prajnaparamita does not become present in order to reveal dharmas.

Good Courage! It is like an illusionist who speaks of the various self-natures of illusions that he has seen. All such alleged self-natures of illusory objects are nonexistent.

Why is this? Good Courage! Since even the illusion does not exist, how much less could one say that illusory objects possess self-nature? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita truly has no self-nature that can be expressed.

Good Courage! Just as an illusion does not become present in order to cause dharmas to arise, so too prajnaparamita does not become present in order to cause dharmas to arise.

Good Courage! It is like light, of which people speak as possessing various kinds of self-nature. All such alleged self-natures of light are nonexistent.

Why is this? Good Courage! Since even light does not exist, how much less could one say that light possesses self-nature? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita truly has no self-nature that can be expressed.

Good Courage! Just as an image does not become present in order to reveal dharmas, so too prajnaparamita does not become present in order to reveal dharmas.

Good Courage! It is like a mirage, of which people speak as possessing various kinds of self-nature. All such alleged self-natures of a mirage are nonexistent.

Why is this? Good Courage! Since even the mirage does not exist, how much less could one say that a mirage possesses self-nature? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita truly has no self-nature that can be expressed.

Good Courage! Just as a mirage does not become present in order to reveal dharmas, so too prajnaparamita does not become present in order to reveal dharmas.

Good Courage! It is like a person standing in a mountain cave or some similar place who hears an echo in the cave but sees absolutely nothing, or who, upon speaking, hears his own voice again. Likewise, in this prajnaparamita various words and phrases are heard, yet the dharmas heard are utterly without self-nature. Only when they are spoken can they be heard and understood.

Good Courage! Just as an echo cannot become present in order to reveal dharmas, so too prajnaparamita does not become present in order to reveal dharmas.

Good Courage! It is like a person who sees bubbles on water and then speaks of the various self-natures of those bubbles. Such alleged self-natures of water bubbles cannot be found either within or without.

Why is this? Good Courage! Since even the designation “water bubbles” has no real existence, how much less could there be a self-nature that can be expressed? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita has no self-nature that can be expressed.

Good Courage! Just as water bubbles do not become present in order to cause dharmas to arise, so too prajnaparamita does not become present in order to cause dharmas to arise.

Good Courage! It is like a person who sees foam floating on water and then speaks of the various self-natures of that floating foam. All such alleged self-natures of floating foam are nonexistent.

Why is this? Good Courage! Since even the designation “floating foam on water” has no real existence, how much less could there be a self-nature that can be expressed? Likewise, although prajnaparamita is provisionally said to possess various kinds of self-nature, this prajnaparamita truly has no self-nature that can be expressed.

Good Courage! Just as foam does not become present in order to cause dharmas to arise, so too prajnaparamita does not become present in order to cause dharmas to arise.

Good Courage! It is like a person who peels away the layers of a plantain tree in search of its core: although no core is actually found, the plantain sheaths can still be put to use. Likewise, although prajnaparamita has no true reality, it is said to have efficacy.

Good Courage! It is like a person who wishes to indicate the vastness of space: no matter how it is described, space cannot be clearly indicated. Likewise, when one wishes to expound prajnaparamita, no matter how it is expressed, this prajnaparamita cannot be expounded.

Good Courage! Just as vast space, though explained and spoken of in many ways, has no true dharma that can be expressed, so too, although prajnaparamita is explained through many kinds of words, there is no true dharma within prajnaparamita that can be expressed.

Good Courage! Just as light, though it may be clearly described, contains no real dharma that can be apprehended, yet although it cannot be apprehended, it still shines forth; so too, although prajnaparamita is provisionally expressed in many ways through words and phrases, there is no true dharma that can be apprehended. Though it cannot be apprehended, it illuminates all dharmas.

Good Courage! Just as a mani jewel radiates great light, yet this light can be grasped neither within nor without, so too, although prajnaparamita illuminates the nature of all dharmas, the nature of these dharmas can be apprehended neither within nor without.

Good Courage! Just as the flame of a lamp, though flickering, can clearly illuminate and enable those with eyes to see various colors, so too, although prajnaparamita abides nowhere among all dharmas, it can illuminate everywhere and enable the noble ones to see the true nature of dharmas.

At that time, Sariputra addressed the Buddha:

– Blessed One! How marvelous! Although the Tathagata, the Arhat, the Perfectly Enlightened One, teaches prajnaparamita, he declares that prajnaparamita is not ultimately real.

The Buddha said to Sariputra:

– Sariputra! So it is! So it is! It is exactly as you say. I declare that prajnaparamita is not ultimately real.

Why is this? Sariputra! Because the five skandhas are not ultimately real, I declare that prajnaparamita is not ultimately real. Because the twelve ayatanas and the eighteen dhatus are likewise not ultimately real, I declare that prajnaparamita is not ultimately real.

Sariputra! Because ignorance is not ultimately real, I declare that prajnaparamita is not ultimately real. Because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are likewise not ultimately real, I declare that prajnaparamita is not ultimately real.

Sariputra! Permanence, impermanence, suffering, happiness, self, non-self, purity, impurity, quiescence, non-quiescence, inversion, non-inversion, the entanglements and hindrances, the activity of views, augmentation, diminution, arising, cessation, abiding, change, accumulation, origination, concealment, and disappearance are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Self, sentient being, living being, one who is born, one who is nourished, one who matures, person, mind-born being, youth, agent, one who causes action, initiator, one who causes initiation, recipient, one who causes reception, knower, one who causes knowing, seer, and one who causes seeing are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Dharmas that are real or false, coming or going, passing back and forth, seeing or not seeing, internal or external, and so forth, are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! The dhatus of earth, water, fire, wind, space, and consciousness; the realms of desire, form, and formlessness; the realm of sentient beings; and the Dharma realm are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Karma and its ripened fruits, causes and conditions, annihilationism and eternalism, the three worlds, and the three times are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Giving, stinginess, observance of precepts, transgression of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, sublime wisdom, faulty wisdom, mind, mentation, consciousness, the unceasing cycle of death and rebirth, defilement, and purification are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! The foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of enlightenment, factors of the path, suffering, its origin, its cessation, the path, meditative concentrations, liberations, samadhis, meditative attainments, immeasurables, supernormal powers, emptiness, signlessness, and wishlessness are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Wholesome, unwholesome, contaminated, uncontaminated, mundane, supramundane, blameworthy, blameless, conditioned, unconditioned, determinate, indeterminate, black and white, white and black, opposing, embracing, inferior, intermediate, sublime, greed, hatred, and delusion are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Seeing, hearing, sensing, knowing, relying, grasping, abiding, initial application of thought, sustained examination, objects of cognition, deceit, flattery, jealousy, avarice, conjunction, dual characteristics, non-arising, non-action, calm and insight, clear understanding, exhaustion and relinquishment, cessation of defilements, abandonment of all supports, conventional truth, and ultimate truth are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! The dharmas of the stage of the sravakas, the dharmas of the stage of the pratyekabuddhas, the knowledge of all-knowing wisdom, unattached wisdom, spontaneous wisdom, boundless wisdom, peerless wisdom, the bodhisattvas’ great vows, the perfection of the sravakas, the perfection of the pratyekabuddhas, the immeasurable, the boundless, the peerless, the knowledge of all dharmas, the true non-seeing of all dharmas, and the knowledge and vision of all dharmas are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Reality, coolness, quiescence, utmost quiescence, and the most profound quiescence are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Bringing sentient beings to maturity, purifying Buddha lands, perfecting the marks and excellent characteristics, the powers and fearlessnesses, and the eighteen unique qualities of a Buddha are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Nirvana and all dharmas, whether wholesome or unwholesome, are not ultimately real; therefore, I declare that prajnaparamita is not ultimately real.

Sariputra! Just as vast space has no form, cannot be seen, offers no obstruction, and has no nature that is ultimately real, so too, because prajnaparamita has no form, cannot be seen, offers no obstruction, and has no inherent nature, it is not ultimately real.

Sariputra! Just as a rainbow may display a full array of beautiful colors yet possesses not the slightest reality, so too, although prajnaparamita is provisionally explained through various kinds of language, that which is explained has no nature that can be apprehended.

Sariputra! Just as space may be measured with various rulers and units, yet no measure even five fingers in length has ever been found to be ultimately real, so too, although prajnaparamita is explained in reliance upon various forms of language, not even the slightest intrinsic essence has ever been found to be ultimately real.

Sariputra addressed the Buddha:

– Blessed One! Thus, this prajnaparamita is exceedingly difficult to see.

The Buddha said:

– So it is! For one who could see it is unfindable.

Sariputra said:

– Blessed One! Thus, this prajnaparamita is exceedingly difficult to realize.

The Buddha replied:

– So it is! For one who could realize it is unfindable.

Sariputra said:

– Blessed One! Thus, this prajnaparamita cannot be revealed.

The Buddha replied:

– So it is! For any dharma that could be revealed is unfindable.

Sariputra said:

– Blessed One! Thus, prajnaparamita has nothing to reveal.

The Buddha replied:

– So it is! No presently manifest dharma can be revealed.

Sariputra said:

– Blessed One! Thus, prajnaparamita takes the absence of inherent nature as its nature.

The Buddha replied:

– So it is! Profound prajnaparamita takes the absence of inherent nature in the skandhas, ayatanas, dhatus, and dependent origination as its own nature.

It takes the absence of inherent nature in all inversions, hindrances, wrong views, and conduct driven by craving as its own nature.

It takes the absence of inherent nature in a self, sentient being, life principle, being born, being nurtured, one who grows, person, mind-born being, youth, doer, one who causes another to act, initiator, one who causes initiation, recipient, one who causes another to receive, knower, one who causes another to know, seer, and one who causes another to see as its own nature.

It takes the absence of inherent nature in the elements of earth, water, fire, wind, space, and consciousness as its own nature.

It takes the absence of inherent nature in the realms of desire, form, and formlessness as its own nature.

It takes the absence of inherent nature in generosity, stinginess, observance of precepts, violation of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, sublime wisdom, and evil wisdom as its own nature.

It takes the absence of inherent nature in the factors conducive to awakening, the Noble Truths, tranquility and insight, immeasurable supernormal powers, meditative concentrations and liberations, samadhis, meditative attainments, knowledge, and liberation as its own nature.

It takes the absence of inherent nature in exhaustion, detachment, and cessation as its own nature.

It takes the absence of inherent nature in the knowledge of non-arising, the knowledge of cessation, and nirvana as its own nature.

It takes the absence of inherent nature in the stage of the shravaka, the stage of the pratyekabuddha, the stage of the Buddha, conventional knowledge and vision, ultimate knowledge and vision, unattached wisdom, and the wisdom of omniscience as its own nature.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the accomplishment or destruction of dharmas.

The Buddha replied:

– So it is! Prajnaparamita does not become manifest for the accomplishment of arisen dharmas, nor for the destruction of the selflessness of dharmas.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest by taking an object of cognition as an expedient means.

The Buddha replied:

– So it is! Because all dharmas have no object of cognition, there is no dharma that can serve as an object upon which prajnaparamita arises.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the increase or decrease of any dharma.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can increase or decrease.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the transcendence of all dharmas.

The Buddha replied:

– So it is! Prajnaparamita sees no dharma that can be transcended.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the harming or benefiting of any dharma.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can be harmed or benefited.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the gathering together or separation of all dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can come together or disperse.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for retaining, abandoning, or taming dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can be retained, abandoned, or tamed.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for creating kindness or enmity with regard to dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that creates such kindness or enmity.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the arising or non-arising of dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can arise or not arise.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest because dharmas are in any way associated or unassociated.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can be associated or unassociated with another.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest because dharmas in any way dwell together or do not dwell separately.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can dwell together with another or dwell separately from it.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest because dharmas have any locus of arising or non-arising.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can cause arising or non-arising.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest because dharmas undergo cyclic existence or do not undergo cyclic existence.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can cause cyclic existence or the absence of cyclic existence.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest through the functioning of even the slightest dharma as an implement.

The Buddha replied:

– So it is! Profound prajnaparamita sees not even the slightest dharma that can function as an implement and thereby become manifest.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the realization of the equality or inequality of dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees not even the slightest dharma that can realize equality or inequality.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest for the grasping or relinquishing of dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma that can be grasped or relinquished.

Shariputra said:

– Blessed One! Thus, prajnaparamita does not become manifest because there is any fabrication with regard to dharmas.

The Buddha replied:

– So it is! Profound prajnaparamita sees no dharma in which such fabrication occurs.

Shariputra again addressed the Buddha:

– Blessed One! This prajnaparamita is exceedingly profound.

The Buddha replied:

– So it is! Why is this? Shariputra! Because the realms of the form skandha and the other skandhas are profound, this prajnaparamita is exceedingly profound.

Because the factors of dependent origination are profound, this prajnaparamita is exceedingly profound.

Because inversions, the five hindrances, wrong views, and conduct driven by craving are profound, this prajnaparamita is exceedingly profound.

Because the self, sentient being, and so forth are profound, this prajnaparamita is exceedingly profound.

Because conceptual proliferation and freedom from conceptual proliferation are profound, this prajnaparamita is exceedingly profound.

Because generosity, stinginess, observance of precepts, violation of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, sublime wisdom, and evil wisdom are profound, this prajnaparamita is exceedingly profound.

Because the foundations of mindfulness, right efforts, bases of supernormal power, faculties, powers, factors of awakening, and factors of the path are profound, this prajnaparamita is exceedingly profound.

Because suffering, its origin, its cessation, the path, liberation, and the knowledge and vision of liberation are profound, this prajnaparamita is exceedingly profound.

Because the equality of the three times—past, future, and present—is profound, this prajnaparamita is exceedingly profound.

Because the powers, fearlessnesses, and eighteen distinctive qualities of a Buddha are profound, this prajnaparamita is exceedingly profound.

Because the immeasurable supernormal powers are profound, this prajnaparamita is exceedingly profound.

Because unattached wisdom concerning the three times, the wisdom that exhaustively comprehends all Buddha-dharmas, the knowledge of non-arising, the knowledge of cessation, the knowledge of non-action, and the knowledge of freedom from defilement are profound, this prajnaparamita is exceedingly profound.

Because abandoning all wisdom-obscuring hindrances is profound, this prajnaparamita is exceedingly profound.

Shariputra! Just as the great ocean is immeasurably deep and vast, so too is this prajnaparamita immeasurably deep and vast. To call it deep and vast means that its realization encompasses boundless qualities.

Śāriputra! Just as the great ocean is the gathering place of immeasurable and boundless kinds of great precious jewels, so too, the prajnaparamita gathers immeasurable and boundless jewels of the great Dharma treasure.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest for the sake of revealing all dharmas.

The Buddha replied:

– So it is! The profound prajnaparamita does not see even the slightest dharma that could be revealed and become manifest.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to dharmas possessing wisdom or lacking wisdom.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that can be called possessed of wisdom or lacking wisdom.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma that contains something.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any containing dharma.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma involving reception.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that can be received.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma that serves as a support.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that can be relied upon.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma that can be accumulated.

The Buddha replied:

So it is! The profound prajnaparamita does not see any dharma that can be accumulated.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma involving attachment.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that gives rise to attachment.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma involving clinging.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that can give rise to clinging.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to any dharma having a place of abiding.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma in which one can abide.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to dharmas that are continuous or interrupted.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma as continuous or interrupted.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to dharmas in which greed, hatred, and delusion arise, or which are free from greed, hatred, and delusion.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that gives rise to greed, hatred, and delusion or that is free from greed, hatred, and delusion.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to dharmas that give rise to one who knows and one who causes another to know.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that gives rise to one who knows or one who causes another to know.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to dharmas through discerning intrinsic nature or the absence of intrinsic nature.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma by which intrinsic nature or the absence of intrinsic nature can be known.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita does not become manifest with regard to purified dharmas.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any purified dharma.

Śāriputra addressed the Buddha:

– Blessed One! The intrinsic nature of the profound prajnaparamita is pure.

The Buddha replied:

– So it is! Why is this? Śāriputra! Because the intrinsic nature of the skandhas, ayatanas, and dhatus is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of dependent origination, inverted views, wrong views, the activity of craving, greed, hatred, delusion, and so forth is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of a self, a sentient being, a living being, one who is born, one who is nourished, one who matures, a person, a mind-born being, a youth, an agent, one who causes action, an initiator, one who causes initiation, a recipient, one who causes reception, one who knows, and one who sees is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of the extremes of annihilationism and eternalism, finitude and infinitude, is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, factors of the path, meditative concentrations, liberations, samadhis, meditative attainments, loving-kindness, compassion, sympathetic joy, and equanimity is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of freedom from inversion, suffering, its origin, its cessation, the path, supernormal powers, the Noble Path, the stage of a śrāvaka, the stage of a pratyekabuddha, the stage of a bodhisattva, the jewels of the Buddha, Dharma, and Sangha, the Dharma of the śrāvaka vehicle, the Dharma of the pratyekabuddha vehicle, the Dharma of the bodhisattva vehicle, liberation, the knowledge and vision of liberation, and nirvana is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of past, future, and present dharmas, nonattachment, knowledge and vision, and the eighteen distinctive qualities of a Buddha is pure, the intrinsic nature of the profound prajnaparamita is pure.

Because the intrinsic nature of the Desire, Form, and Formless realms; the earth, water, fire, wind, space, and consciousness dhatus; the realm of sentient beings; and the Dharma realm is pure, the intrinsic nature of the profound prajnaparamita is pure.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita has no form, is not visible, and offers no resistance.

The Buddha replied:

– So it is! The profound prajnaparamita does not see even the slightest dharma as having form, being visible, or offering resistance.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita involves no fabrication.

The Buddha replied:

– So it is! Whatever could fabricate is unobtainable.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita has no destination toward which it proceeds.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma toward which it could proceed.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita cannot be established.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that can be established.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita is unshared.

The Buddha replied:

– So it is! The profound prajnaparamita does not see any dharma that could be shared in common.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita is signless.

The Buddha replied:

– So it is! This is because the characteristics of all dharmas are unobtainable.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita involves no illumination.

The Buddha replied:

– So it is! Whatever could illuminate is unobtainable.

Śāriputra said:

– Blessed One! Thus, the prajnaparamita is boundless.

The Buddha replied:

– So it is! Why is this? Śāriputra! Because the skandhas, ayatanas, and dhatus are boundless, the prajnaparamita is also boundless.

Because dependent origination, inverted views, wrong views, the activity of craving, greed, hatred, delusion, and so forth are boundless, the prajnaparamita is also boundless.

Because annihilationism and eternalism, the former time, the later time, and the intermediate time are boundless, the prajnaparamita is also boundless.

Because generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajna are boundless, prajnaparamita is also boundless.

Because the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, factors of the path, and freedom from error are boundless, prajnaparamita is also boundless.

Because meditative concentrations, liberations, samadhis, meditative attainments, objects of cognition, liberation, and the knowledge and vision of liberation are boundless, prajnaparamita is also boundless.

Because the grounds of the sravakas, pratyekabuddhas, and Buddhas; the Jewels of the Buddha, Dharma, and Sangha; and the teachings of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle are boundless, prajnaparamita is also boundless.

Because the self, sentient beings, and so forth; the Desire, Form, and Formless Realms; immeasurable supernormal powers; the various fetters and hindrances; the past, future, and present; nonattachment; knowledge and vision; the earth, water, fire, wind, space, and consciousness dhatus; the dhatu of sentient beings; and the dhatu of phenomena are boundless, prajnaparamita is also boundless.

Sariputra! The beginning, middle, and end of profound prajnaparamita are all unobtainable, and they are also unobtainable in relation to all phenomena.

Sariputra! Profound prajnaparamita is boundless and without shore.

Sariputra! Just as the bounds of vast space are unobtainable, so too are the bounds of prajnaparamita unobtainable.

Sariputra! Just as the bounds of the earth, water, fire, wind, space, and consciousness dhatus are unobtainable, so too are the bounds of prajnaparamita unobtainable.

Sariputra! You should know that the beginning, middle, and end of prajnaparamita have neither bounds nor any direction or realm.

Sariputra! Because the skandhas, ayatanas, dhatus, dependent origination, errors, the various fetters and hindrances, wrong views, the activity of craving, greed, hatred, delusion, the self, sentient beings, and so forth;

generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajna, the factors conducive to awakening, meditative concentrations, liberations, samadhis, meditative attainments, suffering, its arising, its cessation, and the path, immeasurable supernormal powers, knowledge and liberation, the knowledge and vision of liberation, the various phenomena of ordinary beings, the teachings of the sravakas, pratyekabuddhas, bodhisattvas, and Buddhas, and all other Dharma gateways have neither bounds nor limits, you should know that prajnaparamita likewise has neither bounds nor limits.

Sariputra! Because the limits of profound prajnaparamita are unobtainable, it is called without bounds and without limits. Because they are unobtainable, it is called boundless.

Sariputra! Because profound prajnaparamita has no limits, it is said to be boundless. Because it is boundless, it is said to have no limits.

Sariputra! Because the nature of self and the nature of grasping in profound prajnaparamita are unobtainable, you should know that it is called without bounds and without limits.

Sariputra! Because all phenomena have neither bounds nor limits, you should know that prajnaparamita likewise has neither bounds nor limits. Because vast space has neither bounds nor limits, you should know that all phenomena likewise have neither bounds nor limits.

Fascicle 596

THE END