大般若波羅蜜多經

05

At that time, Shariputra said to the Buddha:

“World-Honored One! How do the assemblies of great bodhisattvas rely upon the characteristics of objects and practice the Dharma in this way?”

The Buddha said:

“Shariputra! Even the dharmas of the assemblies of great bodhisattvas cannot be apprehended, much less non-dharmas. Even the path cannot be apprehended, much less what is not the path. Even pure morality cannot be apprehended or grasped, much less breaches of morality.

“These bodhisattvas do not fall into the three realms, nor do they fall into the various courses of birth and death. They do not grasp at body or life, much less external objects. They have reached the far shore of the stream of birth and death, crossed the great ocean, and surmounted the great peril.

“Shariputra! The assemblies of great bodhisattvas rely upon the characteristics of objects and practice the Dharma, knowing that all objects lack any intrinsic nature as objects. For this reason, these good persons neither grasp nor abide in any object. Just as the lion king is not entangled in any object, these good persons are neither defiled nor tainted by the various spheres of experience. They transcend all objects and, like great merchants, encounter no obstruction. These good persons rely upon the characteristics of objects and practice the Dharma in this way, without attachment to anything.

“Shariputra! I do not see even a single bodhisattva in this great assembly who lacks profound faith and understanding or who still harbors doubt or hesitation concerning this Dharma.

“Shariputra! All the bodhisattvas in this assembly have forever eliminated every doubt and hesitation concerning the Dharma. Thus, these good persons do not themselves hesitate concerning the Dharma, and they can also forever eliminate all the doubts of sentient beings. For this reason, these good persons have no hesitation concerning any dharma and can definitively expound to sentient beings that the nature of all dharmas is utterly nonexistent.

“Shariputra! In future ages, if anyone hears this Dharma, that person will also eliminate all doubt and hesitation concerning every dharma and forever resolve every point of doubt for all sentient beings—that is, by proclaiming the essential Dharma just as I have taught it.

“Shariputra! I certainly do not say that sentient beings with few and meager roots of virtue can profoundly believe in, understand, and accept this Dharma. They are unable to make use of such Dharma wealth.

“Shariputra! Sentient beings with few and meager roots of virtue cannot even hear the name of such a Dharma, much less preserve, contemplate, and cultivate it. If anyone is able to hear this Dharma, I shall assuredly bestow upon that person the prediction of attaining the Buddha-Dharma. In future ages, that person will be able to roar the lion’s roar concerning the Buddha-Dharma, just as today, amid this great assembly, I roar the lion’s roar, the fearless roar, the roar of a great person, and the roar of spontaneous wisdom.

“Shariputra! If anyone hears the profound essential Dharma taught in this way and can give rise to even a single thought of joyful faith without disparaging it, I shall also bestow upon that person the prediction of attaining unsurpassed, complete, perfect enlightenment.

“Why is this? Shariputra! Because it is exceedingly rare for sentient beings who hear the profound Dharma to rejoice, believe, and accept it.

“Shariputra! If sentient beings hear the profound Dharma, give rise to joyful faith, and arouse the aspiration for unsurpassed, complete, perfect enlightenment, such sentient beings are exceedingly rare. I declare that they have accomplished vast roots of virtue, perfected the necessary provisions, and donned the great armor and helmet; thus, they will swiftly realize unsurpassed, complete, perfect enlightenment.

Likewise, if sentient beings hear the profound prajnaparamita expounded, rejoice in it, believe in it, delight in it, and continually listen to and accept it, they acquire immeasurable and boundless merit—how much more so if they can uphold it and expound it to others. If they have not yet entered the certainty of the true nature that transcends birth, or if they have not become fixed in either of the two vehicles, I shall bestow upon them all the prediction of attaining unsurpassed, complete, perfect enlightenment.

They will benefit and bring happiness to sentient beings throughout all future ages without interruption.

“Shariputra! If sentient beings have accomplished only inferior dharmas, I do not see how they could accept the meaning of the vast Dharma. That vast Dharma is the enlightenment of a Buddha.

“Shariputra! Many sentient beings have accomplished inferior dharmas, and their faith and understanding are likewise inferior. Unable to cultivate vast roots of virtue, they cannot believe in or accept the vast, profound, undefiled true Dharma.

“Shariputra! Sentient beings who have accomplished the vast Dharma also possess vast faith and understanding. They proceed toward the Great Vehicle, accomplish its undertaking, skillfully don their armor and helmet, skillfully contemplate and discern profound principles, and skillfully travel the great, straight, and secure road.

They leave the dense forest far behind and travel upon a level road free of thorns, gravel, pits, and hollows—a road clean and undefiled, neither crooked nor winding. They benefit the world, bring happiness to the world, and have compassion for the world. Together with devas and humans, they accomplish the vast purpose, bringing benefit and happiness to sentient beings.

They construct a firm stairway, become a great illumination, and possess great loving-kindness and compassion for all. They wish to benefit sentient beings, bring them happiness, help them attain peace and security, and universally bestow complete happiness upon them. Such sentient beings are bodhisattvas, mahasattvas.

Those who can skillfully make use of the precious wealth of the great Dharma are mahasattvas. They can skillfully seek the precious wealth of the great Dharma, and the most excellent treasure belongs to them and to no one else.

“Why is this? If sentient beings do not draw near to good spiritual friends, have not planted roots of virtue, possess shallow and meager merit, and have inferior faith and understanding, they cannot believe in or accept the vast, profound, undefiled true Dharma in this way. With the hidden intention of addressing the differences among the various kinds of sentient beings, I have said: The realms of sentient beings contain many different kinds, and according to whether they are superior or inferior, each delights in those of its own kind.

“Sentient beings of inferior faith and understanding delight in other sentient beings of inferior faith and understanding. Sentient beings of vast faith and understanding delight in other sentient beings of vast faith and understanding.”

Shariputra said to the Buddha:

“World-Honored One! What dharmas, then, does prajnaparamita take as the objects of its activity?”

The Buddha said:

“Shariputra! Prajnaparamita takes boundless dharmas as the objects of its activity. Just as the wind element moves through boundless spheres, so does prajnaparamita take boundless dharmas as the objects of its activity. Just as the realm of space extends through boundless spheres, so does prajnaparamita take boundless dharmas as the objects of its activity. Furthermore, just as the wind element takes vast space as the sphere of its activity, prajnaparamita takes the emptiness of all dharmas as the sphere of its activity.

“Shariputra! Just as neither the realm of space nor the wind element can be seen anywhere, and neither becomes manifest through the arising of the characteristics of dharmas, so too prajnaparamita cannot be indicated in relation to any dharma, nor does it become manifest through the arising of the characteristics of dharmas.

“Shariputra! Just as the realm of space and the wind element cannot be grasped, do not possess a perfected true nature, and have no material characteristics by which they could be measured, so too prajnaparamita cannot be grasped, does not possess a perfected true nature, and has no material characteristics by which it could be measured or known.

“Shariputra! Just as there is not the slightest dharma in the realm of space or the wind element that possesses a perfected true nature and can be indicated, so too in prajnaparamita there is not the slightest dharma that possesses a perfected true nature and can be indicated.”

Shariputra said to the Buddha:

“World-Honored One! What, then, is the characteristic of prajnaparamita?”

The Buddha said:

“Shariputra! Prajnaparamita is entirely without characteristics.

“Shariputra! Just as there is not the slightest dharma in the realm of space or the wind element that possesses a perfected true nature whose characteristic can be indicated, so too in prajnaparamita there is not the slightest dharma that possesses a perfected true nature whose characteristic can be indicated.”

Why is this so? Śāriputra, because this prajnaparamita is free from all characteristics, and not even the slightest characteristic can be apprehended.

Śāriputra, just as the realm of empty space has no attachment or obstruction, so too this prajnaparamita has no attachment or obstruction. Therefore, profound prajnaparamita has non-attachment as its characteristic.

Śāriputra, it is not that the Dharma of non-attachment has any characteristic that can be apprehended. Yet, in conformity with the words, expressions, meanings, and principles of the world, it is said: Profound prajnaparamita has non-attachment as its characteristic.

Śāriputra, although it is said that profound prajnaparamita has non-attachment as its characteristic, because no characteristic of this prajnaparamita can be apprehended, it cannot be said that it has non-attachment as its characteristic, for the Dharma of non-attachment has no form or characteristic.

Śāriputra, what is called non-attachment is the comprehensive knowledge of attachment, the apprehending of its non-apprehensibility, and the apprehending of its true nature. To comprehend fully all inverted attachments is called non-attachment. Within all forms of attachment, no attachment can be apprehended. Therefore, it is said that attachment is in its true nature and that attachment is unapprehensible.

Śāriputra, what is called non-attachment is precisely prajnaparamita; and this non-attachment is said to be the characteristic of wisdom.

Śāriputra, all dharmas have non-attachment as their characteristic. Because the characteristics of all dharmas are unapprehensible, this is called the characteristic of non-attachment. Not even the slightest dharma appears through the arising of a characteristic. Because no characteristic whatsoever can be apprehended herein, this is called signlessness. Because of signlessness, non-attachment is spoken of. If all dharmas possessed even the slightest characteristic, attachment could be apprehended herein. Because the characteristics of all dharmas are empty, no attachment can be apprehended herein. Although it is said that all dharmas have non-attachment as their characteristic, it is not actually so, for the characteristic of non-attachment is inexpressible.

Why is this so? Because the characteristic of non-attachment has no existence and its nature is utterly transcendent, it is unapprehensible.

Śāriputra, the Dharma-characteristic of non-attachment cannot be indicated or clearly revealed. Yet, for the sake of sentient beings, skillful means are used to indicate this characteristic of non-attachment, so that they do not become attached.

Śāriputra, all characteristics of defilement are themselves signless. No defiled dharma appears in the present by giving rise to a characteristic.

Śāriputra, all defiled dharmas and inversions appear in the present, yet all those inversions are signless. If they are signless, they cannot be expressed; therefore, dharmas possessing characteristics are themselves signless.

Śāriputra, pure dharmas also have no characteristics.

Why is this so? Even defiled dharmas have no characteristics; how much less could pure dharmas possess characteristics?

Śāriputra, if one can fully comprehend the true nature of all defiled dharmas, none of those defilements can be apprehended. Yet, because sentient beings are inverted, they give rise to various defilements. All those inversions are unreal. If they are unreal, they have neither real substance nor real characteristics. The ability to comprehend them fully in accordance with reality is purity. Even the characteristics of defilement are unapprehensible; how much less could the characteristics of purity be apprehended? Therefore, the two dharmas of purity and defilement are both without characteristics and are not ultimately established as real.

Śāriputra, all signless dharmas that are not ultimately established as real are called non-attachment. Thus, it is said that all dharmas have non-attachment as their characteristic. Because all dharmas have non-attachment as their characteristic, they are said to be non-attached. Foolish ordinary beings cling to the characteristic of non-attachment.

Śāriputra, when it is thus said that all dharmas have non-attachment as their characteristic, you should know that this characteristic of non-attachment is precisely the sphere in which wisdom operates. It is also the sphere in which prajnaparamita operates. The sphere in which this wisdom characterized by non-attachment operates is also called prajnaparamita. Therefore, it is said that the sphere of prajnaparamita is boundless and that all natures are non-attached. You should know that this is called the boundless sphere of practice.

Śāriputra, concerning the sphere of practice, you should know that this exposition reveals that there is no sphere of practice. Profound prajnaparamita is not a characteristic of a sphere of practice that can be set forth.

Śāriputra, concerning the object of practice, you should know that this exposition reveals that there is no object of practice. This is because the true nature and intrinsic nature of all dharmas are unapprehensible. All dharmas are not objects of practice, because all dharmas lack the nature of an object. If one is able to comprehend all dharmas fully, this is called practicing throughout all spheres. Although this is said, it is as though nothing had been said. If one can fully comprehend that all dharmas are thus and remain unattached to them all, this is called the characteristic of non-attachment. For this reason, prajnaparamita is said to have non-attachment as its characteristic.

Śāriputra, regarding the profound essential Dharma and the sphere of the Tathagata's wisdom that have been taught: if one wishes to proclaim, distinguish, reveal, and elucidate them, whether extensively or briefly, among those who receive such assistance there are only those who have realized the truth and are proceeding toward great awakening; śrāvakas; irreversible great bodhisattvas; and those who thoroughly contemplate and understand sentient beings and who, with regard to the Unborn Vehicle, will never turn back.

Those who thoroughly contemplate and understand sentient beings are also able to practice such profound essential Dharma correctly, free from doubt and uncertainty. Bodhisattvas who have personally realized it and attained the pure acceptance likewise will certainly have no further doubts concerning this essential Dharma.

Śāriputra, as for foolish ordinary beings, this subtle Dharma is not within their sphere of practice.

Śāriputra, thus, the teaching corresponding to prajnaparamita that has been proclaimed is exceedingly difficult to encounter; it will never fall into the hands of sentient beings whose faith and understanding are inferior. If sentient beings have served many Buddhas in the past, perfected roots of virtue, attained supreme purity, and possess vast faith and understanding, you should know that the profound teaching corresponding to prajnaparamita that has been proclaimed will fall into the hands of sentient beings who have planted immeasurable and extensive roots of virtue; who have developed gentleness and pure aspirations;

who in the past, in the presence of immeasurable Buddhas, planted the seed of bodhi, made vast vows, practiced the bodhisattva conduct, mounted the vehicle ridden by the Buddhas, drew near to Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and questioned them in accordance with principle concerning the profound teaching.

If this teaching corresponding to prajnaparamita falls into their hands, you should know that these sentient beings have attained the acceptance of the non-arising of dharmas or are near to attaining the acceptance of the non-arising of dharmas. If this teaching corresponding to prajnaparamita falls into their hands, you should know that these sentient beings will swiftly attain unsurpassed, perfect, and complete awakening, except when, through the power of vows born of compassion, they do not seek to attain it swiftly.

These sentient beings have already received predictions from the Buddhas, or will receive such predictions before long. You should know that even if these sentient beings have not yet received a prediction in the presence of a Buddha, they are just like those who have received a prediction in the presence of a Buddha.

Śāriputra, if sentient beings' roots of virtue have not yet matured and their merit is shallow and meager, they will not even hear the name of this prajnaparamita sutra, much less be able to take it in hand, read and recite it, accept and retain it, copy it, make offerings to it, or expound it extensively for others. They will never be able to do so. If sentient beings' roots of virtue have matured, through the power of vows made in previous lives they will encounter this sutra, hear it, accept and retain it, copy it, read and recite it, revere it, make offerings to it, and expound it extensively for others.

O Shariputra! If sentient beings have firmly established wholesome roots, gentle and harmonious dispositions, and this teaching corresponding to prajnaparamita falls into their hands, I predict that those good men and good women, whether belonging to the bodhisattva vehicle or the shravaka vehicle, will, by obtaining this Dharma, experience deep joy and ease in their hearts. Although formerly they may have been indolent, fond of sleep, given rise to improper understanding, failed to abide in right mindfulness, had distracted minds, craved food and drink, delighted in precious possessions, favored coarse speech, rejoiced in violence and cruelty, harbored arrogance, or possessed dull faculties and lacked clear understanding,

through the power of such wholesome roots and by obtaining this profound essential teaching, all their former faults will be transformed.

Even if they are shravakas, they will turn toward becoming bodhisattvas, take greater delight in the profound Dharma, remain heedful amid all objects of experience, delight in cultivating wholesome dharmas, courageously practice right diligence, abandon all indolence, collect their thoughts single-mindedly, guard their faculties, speak no coarse words, commit no violent deeds, constantly cultivate reverence, delight in extensive learning, exert themselves vigorously, remain undefiled by craving, and skillfully discern the profound meaning of the Dharma.

Those who wish to perfect such qualities should diligently cultivate and study this profound essential teaching.

O Shariputra! Bodhisattvas or those of the shravaka vehicle who hear this essential teaching attain excellent fruits. That is, upon hearing this profound essential teaching, they will certainly never again engage in heedless conduct. They will neither believe in nor uphold unwholesome dharmas; their wholesome aspiration and diligence will never diminish. In their cultivation, they will not become contemptuous or lax. They will not delight in investigating non-Buddhist, erroneous teachings. Craving, hatred, and delusion will not manifest strongly in them. Such immeasurable and boundless fruits all arise from hearing this profound essential teaching.

O Shariputra! Merely hearing the profound essential teaching with one’s ears is not called its fruit. One must remain heedful, cultivate diligently, understand things as they truly are, and distance oneself from all evil. Only when both oneself and others benefit is this called its fruit.

Furthermore, one who hears the Dharma is one who understands the essential teaching as it truly is, diligently cultivates and studies it, and does not form deviant interpretations of the true Dharma. Whoever forms deviant interpretations of the true Dharma should be known as one who has not heard the Dharma.

O Shariputra! You must not understand contrary to the meaning of the skillful means you have heard, but must abide in right conduct. If one forms an inverted understanding of the meaning of the Dharma and does not practice correctly, one should know that such a person will certainly not attain concordant acceptance of the Buddha’s true Dharma.

Shariputra! Within my true Dharma and Vinaya, one who acts in accordance with the Dharma is said to possess concordant acceptance. Concordant acceptance means discerning the true Dharma without contradicting it and developing right conduct.

O Shariputra! Whoever fully possesses concordant acceptance and abides in right conduct should be known as one who will certainly not fall into the evil destinies of hell beings, animals, or hungry ghosts, but will swiftly realize the excellent fruit of the true Dharma.

O Shariputra! If sentient beings do not faithfully uphold even the slightest wholesome root, then even if they escape the evil destinies and diligently cultivate with vigor, they will still be unable to preserve their attainment. So long as they have not acquired complete right view concerning the Dharma, they may still fall into the evil destinies.

O Shariputra! Only after cultivating and studying the true Dharma fully and attaining concordant acceptance can one cease creating and experiencing karma that brings rebirth in the evil destinies. One will no longer become indolent or give rise to qualities conducive to regression. One will not fear falling into inferior states, nor will one’s mind become contemptuous or lax in cultivation.

Why is this? Shariputra! With respect to both the defiled and purified aspects, they are able to comprehend them completely and correctly, see them as they truly are, and penetrate all dharmas.

When inverted perceptions arise and the mind manifests falsehood, they do not become attached. They have attained right view regarding the profound principles of the true Dharma, fully possess concordant acceptance, are intelligent and keen, gentle and adaptable, observe the precepts purely, and practice proper conduct in accordance with the rules of discipline. Because they have completely perfected concordant acceptance, not only do devas, nagas, yakshas, asuras, and others revere them, but all humans, devas, nagas, yakshas, asuras, and others also cherish them, take refuge in and make offerings to them, surround and protect them, and prevent adverse conditions from harming their bodies or their cultivation.

How much more will this be so for those who diligently cultivate concordant acceptance of the true Dharma! Those who attain concordant acceptance are constantly followed and protected by devas, nagas, yakshas, asuras, and others, who revere them and make offerings to them without ever abandoning them.

At that time, Shariputra said to Subhuti:

“Why does the Venerable One remain silent and say nothing? Why do you not teach profound prajnaparamita? Today the Tathagata, the Worthy One, the Perfectly Enlightened One, is present as witness. This great assembly consists of true vessels for profound prajnaparamita. Their dispositions are pure, and they earnestly wish to hear the profound Dharma.”

Subhuti replied:

“Shariputra! Because I perceive nothing whatsoever in any dharma, I remain silent and say nothing.

“O Shariputra! I do not perceive profound prajnaparamita at all, nor do I perceive any assemblies of bodhisattvas. I perceive neither anyone capable of speaking nor anything that could be spoken. Nor do I perceive that anything is spoken through this, for this, because of this, as belonging to this, or in dependence upon this. Since I perceive nothing whatsoever here, why do you ask me to expound prajnaparamita to the assemblies of bodhisattvas?

“Even supposing I wished to speak, who would be the speaker, and what would be spoken? Nor do I know through what, for what reason, as belonging to what, or in dependence upon what anything could be spoken. How, then, could I expound this profound prajnaparamita?

“O Shariputra! Profound prajnaparamita cannot be expounded, cannot be presented, and cannot be made an object of conceptual proliferation.

“O Shariputra! Profound prajnaparamita cannot be expounded, cannot be presented, and cannot be made an object of conceptual proliferation. If, through skillful means, it can be indicated in this way, then this itself is the presentation of prajnaparamita.

“O Shariputra! Profound prajnaparamita is not past, not future, and not present.

“O Shariputra! Profound prajnaparamita cannot be spoken of through the characteristic of the past, through the characteristic of the future, or through the characteristic of the present.

“O Shariputra! Because profound prajnaparamita is without characteristics, it cannot be spoken of.

“O Shariputra! I do not perceive profound prajnaparamita as possessing any such characteristic by which prajnaparamita could be proclaimed.

“O Shariputra! The characteristics of the skandhas, ayatanas, dhatus, and so forth throughout the three times are not profound prajnaparamita. The suchness, the nature free from falsity, the unchanging nature, and the nature of things as they are that pertain to the skandhas, ayatanas, dhatus, and so forth throughout the three times are profound prajnaparamita.

“O Shariputra! The suchness, the nature free from falsity, the unchanging nature, and the nature of things as they are that pertain to the skandhas, ayatanas, dhatus, and so forth throughout the three times cannot be established, cannot be presented, cannot be made an object of conceptual proliferation, are not objects of verbal activity, and cannot be explained or set forth.

“O Shariputra! Profound prajnaparamita does not become manifest through presenting the characteristics of dharmas.

“It does not become manifest through presenting the characteristics of the skandhas, ayatanas, and dhatus.

“It does not become manifest through presenting the characteristics of conditioned activity and nonactivity.

“It does not become manifest through presenting the characteristics of dependent origination.

“It does not become manifest through presenting the characteristics of name-and-form.

“It does not become manifest through presenting the characteristics of a self, a sentient being, and so forth.”

It does not become manifest through the exposition of the characteristic of the dharmadhatu.

It does not become manifest through the exposition of the characteristics of bondage and freedom from bondage.

It does not become manifest through the exposition of the characteristic of causes and conditions.

It does not become manifest through the exposition of the characteristics of suffering and happiness.

It does not become manifest through the exposition of the characteristics of establishment and non-establishment.

It does not become manifest through the exposition of the characteristics of arising and cessation.

It does not become manifest through the exposition of the characteristics of defilement and purity.

It does not become manifest through the exposition of the characteristics of intrinsic nature and what is not intrinsic nature.

It does not become manifest through the exposition of the characteristics of conventional truth and ultimate truth.

It does not become manifest through the exposition of the characteristics of reality and falsity.

It does not become manifest through the exposition of the characteristics of transition, entrance, and departure.

Why is this so? Sariputra, because profound prajnaparamita is free from all characteristics, it cannot be expounded as: this is prajnaparamita; prajnaparamita is here; through this there is prajnaparamita; because of this there is prajnaparamita; this is the cause of prajnaparamita; prajnaparamita belongs to this; or prajnaparamita depends upon this.

Sariputra, I do not see any dharma through which prajnaparamita may be clearly expounded.

Sariputra, there is not the slightest dharma that can reveal or apprehend profound prajnaparamita.

Sariputra, neither can profound prajnaparamita reveal or apprehend the skandhas, ayatanas, dhatus, dependent origination, illumination, or liberation.

Sariputra, even the sublime wisdoms of direct knowledge that transcend the world cannot reveal or apprehend prajnaparamita.

Sariputra, if a dharma cannot reveal or apprehend any dharmas, how can prajnaparamita be expounded?

Sariputra, one who can clearly know the true meaning and principle of all dharmas can clearly know and expound prajnaparamita.

Sariputra, profound prajnaparamita does not become manifest through the elucidation of any existent dharma.

Sariputra, profound prajnaparamita does not become manifest through the exposition of the skandhas, ayatanas, or dhatus.

It does not become manifest through the exposition of name and form.

It does not become manifest through the exposition of defiled and purified dharmas.

It does not become manifest through the exposition of dependent origination.

It does not become manifest through the exposition of errors and inversions.

It does not become manifest through the exposition of a self, a sentient being, and so forth.

It does not become manifest through the exposition of the dhatus of earth, water, fire, wind, space, and consciousness.

It does not become manifest through the exposition of the Desire, Form, and Formless Realms.

It does not become manifest through the exposition of generosity and avarice, observance of precepts and violation of precepts, patience and anger, diligence and indolence, meditative concentration and distraction, prajna and faulty wisdom.

It does not become manifest through the exposition of the establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, factors of the path, meditative concentrations, liberations, samadhis, meditative attainments, or immeasurable supernormal powers.

It does not become manifest through the exposition of the truths of the paths or the fruits of the paths.

It does not become manifest through the exposition of the dharmas of the stages of the sravaka, pratyekabuddha, bodhisattva, or Buddha.

It does not become manifest through the exposition of dharmas consisting of knowledge and non-knowledge.

It does not become manifest through the exposition of nirvana.

Sariputra, since there is no dharma that becomes manifest through the exposition of a dharma, how could I speak of this profound prajnaparamita?

Sariputra, if anyone can clearly understand that prajnaparamita, as thus described, does not become manifest through the exposition of any existent dharma, that person can clearly know prajnaparamita and can also expound profound prajnaparamita.

Sariputra, profound prajnaparamita does not become manifest because dharmas combine or disperse.

Why is this so? Sariputra, prajnaparamita does not become manifest because the skandhas, ayatanas, or dhatus combine or disperse; because conditioned formations combine or disperse; because dependent origination combines or disperses; because errors and inversions combine or disperse; because the Desire, Form, or Formless Realms combine or disperse; because the dhatus of earth, water, fire, wind, space, or consciousness combine or disperse; because a self, a sentient being, and so forth combine or disperse; because the dharmadhatu combines or disperses; because generosity and avarice, observance of precepts and violation of precepts, patience and anger, diligence and indolence, meditative concentration and distraction, prajna and faulty wisdom combine or disperse;

because the establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, factors of the path, meditative concentrations, liberations, samadhis, meditative attainments, or immeasurable supernormal powers combine or disperse; because the truths of the paths or the fruits of the paths combine or disperse; because the stages and dharmas of the sravaka, pratyekabuddha, bodhisattva, or Buddha combine or disperse; because the past, future, and present, equal throughout the three times, combine or disperse; or because nirvana combines or disperses.

Sariputra, since no dharma becomes manifest because dharmas combine or disperse, how could I speak of profound prajnaparamita?

Sariputra, having contemplated this meaning, I speak in this way; in truth, profound prajnaparamita cannot be expounded.

Sariputra, I do not see any such dharma that may be called a speaker, a dharma spoken, or something by reason of which, because of which, caused by which, belonging to which, or dependent upon which speech occurs. How, then, could I be made to teach prajnaparamita to the bodhisattvas?

At that time, the Buddha addressed the great bodhisattva Good Courage:

“Good son, when great bodhisattvas practice prajnaparamita, they engage in no practice with regard to any dharma.

“Why is this so? Good Courage, all dharmas arise together through errors and inversions; they are unreal, nonexistent, false, counterfeit, and deceptive.

“Good Courage, if a person engages in practice with regard to dharmas, that person practices errors and inversions and practices what is wholly unreal. Likewise, if a bodhisattva engages in any practice, that is the practice of errors and inversions and the practice of what is unreal. Yet the errors, inversions, and unreal practices undertaken by bodhisattvas cannot comprehend this, nor can a bodhisattva practicing errors, inversions, and unreality practice prajnaparamita.

“Good Courage, what is erroneous, inverted, and unreal is itself not a practice; therefore, a bodhisattva does not practice within it.

“Good Courage, what is called error and inversion is falsehood and the attachment of foolish ordinary beings. Such dharmas do not exist in the manner in which they are grasped. Because they are grasped in a way contrary to their characteristics, this is called erroneous, inverted, and unreal. Bodhisattvas do not practice errors and inversions, nor do they practice what is unreal. For this reason, bodhisattvas are called speakers of truth and also practitioners free from error and inversion.

“If truth is free from error and inversion, there is no practice whatsoever. Therefore, it is said that the bodhisattva practices without any sphere of practice. The cessation of all practices is called the bodhisattva’s practice. The bodhisattva’s practice cannot be expounded as being this, through this, in this, or from this; the bodhisattva’s practice cannot be clearly revealed.

“Why is this so? Good Courage, bodhisattvas cease all practices and practice the bodhisattva conduct. That is, they cease the attached practices of ordinary beings, sravakas, and pratyekabuddhas, and practice the bodhisattva conduct.

“Good Courage, likewise, bodhisattvas do not practice even the Buddha-dharmas, nor are they attached to the notions: this is a Buddha-dharma; a Buddha-dharma exists through this; a Buddha-dharma is here; or a Buddha-dharma belongs to this. In this way, bodhisattvas do not engage in any differentiating conceptualization or any conceptualized practice. That is, bodhisattvas do not distinguish between practice and what is other than practice. The cessation of all conceptualization and all differentiation is called the bodhisattva’s practice.”

Good Valiant One! Discrimination means discriminating the intrinsic nature of dharmas. Differentiated discrimination means discriminating the differences among dharmas. Yet not all dharmas can be discriminated or differentiated, because all dharmas are beyond discrimination and differentiation. If one discriminates a dharma, one thereby differentiates it from other dharmas; yet all dharmas are free from discrimination and differentiation.

Good Valiant One! What is called discrimination is one extreme. What is called differentiated discrimination is the other extreme. Bodhisattvas do not practice either extremes or non-extremes. If bodhisattvas engage in no practice concerning either extremes or non-extremes, they also do not perceive a middle. Whoever perceives a middle practices in the middle. Whoever practices in the middle thereby practices at an extreme. There is neither a middle, nor practice, nor manifestation, nor display, because the characteristics of practice are transcended.

Good Valiant One! You should know that what has been called the middle is precisely the Noble Eightfold Path. Thus, this noble path becomes manifest without apprehending any dharma whatsoever. Thus, this noble path becomes manifest without perceiving any dharma whatsoever.

Good Valiant One! When one neither cultivates nor abandons any dharma, this is called the path of cessation. With respect to all dharmas, this path of cessation neither cultivates nor abandons anything; it transcends cultivation and abandonment and realizes the equal true nature of all dharmas. Because it realizes the equal true nature of all dharmas, even the characteristic of a path does not exist, much less the perception that a path exists.

Good Valiant One! This path of cessation refers to an arhat bhikshu whose outflows have been exhausted.

Why is this? Good Valiant One! Because this path of abandonment is neither cultivation nor abandonment, it is called abandonment. Because even this abandonment does not exist, it is called abandonment. Because cultivation itself is abandoned, it is called abandonment.

Good Valiant One! If there were cultivation and abandonment, there would be something attained, and it could not be called abandonment. Abandonment here means abandoning the nature of cultivation. Because there is no cultivation herein, it is called abandonment. Since cultivation does not exist, abandonment also does not exist. Although this is spoken, it is as though nothing had been spoken.

Why is this? Good Valiant One! Because abandonment cannot be spoken of apart from the nature of abandonment. Furthermore, what is abandoned? It means that inverted dharmas do not arise again and unreal dharmas do not arise again.

Good Valiant One! Inversions cannot themselves give rise to inversions. This is because those inversions arise without reality; there is no real arising within them. If there were real arising within them, they would not be called inversions. Because their arising is unreal, they are called inversions.

Good Valiant One! Assemblies of bodhisattvas awaken to dharmas in accordance with reality and thereby become free from all inversions.

Why is this? Because assemblies of bodhisattvas clearly understand that inversions have no real existence whatsoever. That is, within inversion there is no intrinsic nature of inversion. They know that inversion truly has no locus of existence, because within inversion there is no intrinsic nature of inversion.

It is said that bodhisattvas awaken to dharmas in accordance with reality and thereby become free from all inversions. Because they awaken to dharmas and become free from all inversions, they no longer give rise to inversion concerning any dharma.

If there is no longer any inversion herein, then there is also no activity concerning these dharmas. Why is this? Good Valiant One!

Because all inversions involve activity, and because there is activity, there is co-arising. Activity and co-arising both result from the false discriminations of inversion. Assemblies of bodhisattvas neither discriminate with respect to the activity of dharmas nor engage in co-arising; therefore, they are said to be free from inversion.

Because there is no inversion, there is no activity. Because there is no activity, there is no arising. Thus it is said that bodhisattvas practice without any locus of practice.

To practice without any locus means to have no locus of practice whatsoever with respect to any dharma, neither examining them nor displaying any characteristic of practice. Therefore, it is said that bodhisattvas practice without any locus of practice. To be able to practice such practice without any locus of practice is to practice prajnaparamita.

Good Valiant One! If a great bodhisattva practices without taking form as an object, this is the practice of prajnaparamita; if a great bodhisattva practices without taking feeling, perception, formations, or consciousness as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that the nature of all objects is transcendent. If they know that the nature of those objects is transcendent, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking the eye as an object, this is the practice of prajnaparamita; if a great bodhisattva practices without taking the ear, nose, tongue, body, or mind as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that the nature of all objects is unreal. If they know that the nature of those objects is unreal, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking visible form as an object, this is the practice of prajnaparamita; if a great bodhisattva practices without taking sound, odor, taste, touch, or mental objects as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that the nature of all objects arises through inversion. If they know that it arises through inversion, they know it is unreal. If they know that the nature of all objects arising through inversion is unreal, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking eye-consciousness as an object, this is the practice of prajnaparamita; if a great bodhisattva practices without taking ear-, nose-, tongue-, body-, or mind-consciousness as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that all objects are false. If they know that all objects are false, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking form as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that objects have no intrinsic nature of objects. If they know that objects have no intrinsic nature of objects, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking a self, a sentient being, and so forth as objects, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know in accordance with reality that the nature of the concepts of a self, a sentient being, and so forth is not true. If they can know that the nature of the concepts of a self, a sentient being, and so forth is not true, then they have no locus of practice with respect to any formations. If they have no locus of practice whatsoever with respect to any formations, they are free from all formations; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva does not engage in the concept of a self, the concept of a sentient being, and so forth through the concept of a knower and the concept of a seer, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas abandon all concepts. If one can abandon all concepts, one has no locus of practice with respect to any concept; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva does not engage in inversions, wrong views, or the various entanglements and hindrances, this is the practice of prajnaparamita; if a great bodhisattva practices without taking inversions, wrong views, or the various entanglements and hindrances as objects, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas know that the objects consisting of inversions, wrong views, entanglements, and hindrances have no real existence whatsoever. If they know that the activities of inversions, wrong views, entanglements, and hindrances have no real existence whatsoever, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

Good Valiant One! If a great bodhisattva practices without taking dependent origination as an object, this is the practice of prajnaparamita. Why is this? Good Valiant One! Because these bodhisattvas fully know dependent origination and its conditions. If bodhisattvas fully know dependent origination and its conditions, they have no locus of practice; therefore, it is said that bodhisattvas practice without any locus of practice.

O Good and Valiant One! If a great bodhisattva practices without taking the Desire Realm, the Form Realm, or the Formless Realm as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to relinquish all objects of engagement within the three realms. If bodhisattvas are able to relinquish all objects of engagement within the three realms, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking generosity, stinginess, observance of precepts, transgression of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, prajna, or faulty wisdom as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas fully comprehend all objects of engagement, from generosity and stinginess through prajna and faulty wisdom. If bodhisattvas fully comprehend such objects of engagement, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of enlightenment, factors of the path, meditative concentrations, liberations, samadhis, meditative attainments, immeasurable superknowledges, and so forth as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas attain sovereign understanding of all such objects of engagement and are also able to relinquish them. If bodhisattvas attain sovereign understanding of all such objects of engagement and are also able to relinquish them, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the Noble Truths of suffering, its origin, its cessation, and the path as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas cast off engagement with suffering, its origin, its cessation, and the path. If they are able to relinquish these objects of engagement, there is nothing to be cast off and nothing to be practiced; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking knowledge and liberation as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas cast off all engagement with knowledge and liberation. If they are able to cast off all engagement with knowledge and liberation, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking complete exhaustion, non-arising, or non-activity as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with complete exhaustion, non-arising, and non-activity. If they are able to cast off all these objects of engagement, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the earth, water, fire, wind, space, or consciousness dhatus as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the earth, water, fire, wind, space, and consciousness dhatus. If they are able to cast off these objects of engagement, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the stages of a sravaka, pratyekabuddha, bodhisattva, or Buddha as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas cast off engagement with the stages of a sravaka, pratyekabuddha, bodhisattva, and Buddha. If bodhisattvas are able to cast off engagement with the stages of a sravaka, pratyekabuddha, bodhisattva, and Buddha, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the dharmas of sravakas, pratyekabuddhas, bodhisattvas, or Buddhas as objects, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Buddhas. If bodhisattvas are able to cast off engagement with the dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Buddhas, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking nirvana as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas know all engagement with nirvana. If bodhisattvas know all engagement with nirvana, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the purity of the marks and excellent characteristics as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the purity of the marks and excellent characteristics. If bodhisattvas are able to cast off engagement with the purity of the marks and excellent characteristics, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the purification of Buddha-fields as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the purification of Buddha-fields. If bodhisattvas are able to cast off engagement with the purification of Buddha-fields, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the perfection of a sravaka's merits as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the perfection of a sravaka's merits. If bodhisattvas are able to cast off engagement with the perfection of a sravaka's merits, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If a great bodhisattva practices without taking the perfection of a bodhisattva's merits as an object, this is the practice of prajnaparamita. Why is this? Good and Valiant One, it is because these bodhisattvas are able to cast off engagement with the perfection of a bodhisattva's merits. If bodhisattvas are able to cast off engagement with the perfection of a bodhisattva's merits, there is nothing for them to practice; therefore, it is said that bodhisattvas practice where there is nothing to be practiced.

O Good and Valiant One! If bodhisattvas are able to practice in this manner, they are practicing prajnaparamita. If bodhisattvas are able to practice prajnaparamita, they practice by fully comprehending all objects of engagement and practice by casting off all objects of engagement.

Fascicle 597

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