大般若波羅蜜多經

08

Furthermore, O Good and Valiant One! When bodhisattvas cultivate prajnaparamita, they do not engage in form as manifest or unmanifest. They do not engage in feeling, perception, formations, or consciousness as manifest or unmanifest.

They do not engage in the eye as manifest or unmanifest. They do not engage in the ear, nose, tongue, body, or mind as manifest or unmanifest.

They do not engage in visible objects as manifest or unmanifest. They do not engage in sounds, odors, tastes, tangible objects, or dharmas as manifest or unmanifest.

They do not engage in eye-consciousness as manifest or unmanifest. They do not engage in ear-, nose-, tongue-, body-, or mind-consciousness as manifest or unmanifest.

They do not engage in form as quiescent or not quiescent. They do not engage in feeling, perception, formations, or consciousness as quiescent or not quiescent.

They do not engage in the eye as quiescent or not quiescent. They do not engage in the ear, nose, tongue, body, or mind as quiescent or not quiescent.

They do not engage in visible objects as quiescent or not quiescent. They do not engage in sounds, odors, tastes, tangible objects, or dharmas as quiescent or not quiescent.

They do not engage in eye-consciousness as quiescent or not quiescent. They do not engage in ear-, nose-, tongue-, body-, or mind-consciousness as quiescent or not quiescent.

They do not engage in the intrinsic nature of form as pure or impure. They do not engage in the intrinsic nature of feeling, perception, formations, or consciousness as pure or impure.

They do not engage in the intrinsic nature of the eye as pure or impure. They do not engage in the intrinsic nature of the ear, nose, tongue, body, or mind as pure or impure.

They do not engage in the intrinsic nature of visible objects as pure or impure. They do not engage in the intrinsic nature of sounds, odors, tastes, tangible objects, or dharmas as pure or impure.

They do not engage in the intrinsic nature of eye-consciousness as pure or impure. They do not engage in the intrinsic nature of ear-, nose-, tongue-, body-, or mind-consciousness as pure or impure.

They do not engage in the intrinsic nature of form as manifest or unmanifest. They do not engage in the intrinsic nature of feeling, perception, formations, or consciousness as manifest or unmanifest.

They do not engage in the intrinsic nature of the eye as manifest or unmanifest. They do not engage in the intrinsic nature of the ear, nose, tongue, body, or mind as manifest or unmanifest.

They do not engage in the intrinsic nature of visible objects as manifest or unmanifest. They do not engage in the intrinsic nature of sounds, odors, tastes, tangible objects, or dharmas as manifest or unmanifest.

They do not engage in the intrinsic nature of eye-consciousness as manifest or unmanifest. They do not engage in the intrinsic nature of ear-, nose-, tongue-, body-, or mind-consciousness as manifest or unmanifest.

They do not engage in the intrinsic nature of form as quiescent or not quiescent. They do not engage in the intrinsic nature of feeling, perception, formations, or consciousness as quiescent or not quiescent.

They do not engage in the intrinsic nature of the eye as quiescent or not quiescent. They do not engage in the intrinsic nature of the ear, nose, tongue, body, or mind as quiescent or not quiescent.

They do not engage in the intrinsic nature of visible objects as quiescent or not quiescent. They do not engage in the intrinsic nature of sounds, odors, tastes, tangible objects, or dharmas as quiescent or not quiescent.

They do not engage in the intrinsic nature of eye-consciousness as quiescent or not quiescent. They do not engage in the intrinsic nature of ear-, nose-, tongue-, body-, or mind-consciousness as quiescent or not quiescent.

They do not engage in the intrinsic nature of form as separated or not separated. They do not engage in the intrinsic nature of feeling, perception, formations, or consciousness as separated or not separated.

They do not engage in the intrinsic nature of the eye as separated or not separated. They do not engage in the intrinsic nature of the ear, nose, tongue, body, or mind as separated or not separated.

They do not engage in the intrinsic nature of visible objects as separated or not separated. They do not engage in the intrinsic nature of sounds, odors, tastes, tangible objects, or dharmas as separated or not separated.

They do not engage in the intrinsic nature of eye-consciousness as separated or not separated. They do not engage in the intrinsic nature of ear-, nose-, tongue-, body-, or mind-consciousness as separated or not separated.

They do not engage in the intrinsic nature of form—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated. They do not engage in the intrinsic nature of feeling, perception, formations, or consciousness—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated.

They do not engage in the intrinsic nature of the eye—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated. They do not engage in the intrinsic nature of the ear, nose, tongue, body, or mind—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated.

They do not engage in the intrinsic nature of visible objects—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated. They do not engage in the intrinsic nature of sounds, odors, tastes, tangible objects, or dharmas—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated.

They do not engage in the intrinsic nature of eye-consciousness—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated. They do not engage in the intrinsic nature of ear-, nose-, tongue-, body-, or mind-consciousness—whether past, future, or present—as pure or impure, manifest or unmanifest, quiescent or not quiescent, separated or not separated.

O Good and Valiant One! If bodhisattvas are able to practice in this way, they will swiftly perfect the Dharma of all-knowledge.

Furthermore, O Good and Valiant One! Bodhisattvas who cultivate prajnaparamita do not rely upon form. They do not rely upon feeling, perception, formations, or consciousness.

They do not rely upon the eye. They do not rely upon the ear, nose, tongue, body, or mind.

They do not rely upon visible objects. They do not rely upon sounds, odors, tastes, tangible objects, or dharmas.

They do not rely upon eye-consciousness. They do not rely upon ear-, nose-, tongue-, body-, or mind-consciousness.

Nor do they rely upon the purity of form. They do not rely upon the purity of feeling, perception, formations, or consciousness.

They do not rely upon the purity of the eye. They do not rely upon the purity of the ear, nose, tongue, body, or mind.

They do not rely upon the purity of visible objects. They do not rely upon the purity of sounds, odors, tastes, tangible objects, or dharmas.

They do not rely upon the purity of eye-consciousness. They do not rely upon the purity of ear-, nose-, tongue-, body-, or mind-consciousness.

They do not rely upon conditions for the purity of form. They do not rely upon conditions for the purity of feeling, perception, formations, or consciousness.

They do not rely upon conditions for the purity of the eye. They do not rely upon conditions for the purity of the ear, nose, tongue, body, or mind.

They do not rely upon conditions for the purity of visible objects. They do not rely upon conditions for the purity of sounds, odors, tastes, tangible objects, or dharmas.

They do not rely upon conditions for the purity of eye-consciousness. They do not rely upon conditions for the purity of ear-, nose-, tongue-, body-, or mind-consciousness.

Furthermore, O Good and Valiant One! Bodhisattvas who cultivate prajnaparamita do not cling to form. They do not cling to feeling, perception, formations, or consciousness.

They do not cling to the eye. They do not cling to the ear, nose, tongue, body, or mind.

They do not cling to visible objects. They do not cling to sounds, odors, tastes, tangible objects, or dharmas.

Not attached to eye-consciousness. Not attached to ear-, nose-, tongue-, body-, or mind-consciousness.

Not attached to the purity of form. Not attached to the purity of feeling, perception, formations, or consciousness.

Not attached to the purity of the eye. Not attached to the purity of the ear, nose, tongue, body, or mind.

Not attached to the purity of form. Not attached to the purity of sound, odor, taste, touch, or dharmas.

Not attached to the purity of eye-consciousness. Not attached to the purity of ear-, nose-, tongue-, body-, or mind-consciousness.

Not attached to the conditions for the purity of form. Not attached to the conditions for the purity of feeling, perception, formations, or consciousness.

Not attached to the conditions for the purity of the eye. Not attached to the conditions for the purity of the ear, nose, tongue, body, or mind.

Not attached to the conditions for the purity of form. Not attached to the conditions for the purity of sound, odor, taste, touch, or dharmas.

Not attached to the conditions for the purity of eye-consciousness. Not attached to the conditions for the purity of ear-, nose-, tongue-, body-, or mind-consciousness.

O Good Courage! If bodhisattvas practice in this way, they will swiftly perfect the Dharma of the knowledge of all things.

O Good Courage! If bodhisattvas are able to practice in this way, they will draw near to the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha.

O Good Courage! If bodhisattvas practice in this way, they will be endowed with the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being; their entire bodies will be the color of pure gold and radiate boundless light, and, like great dragon-elephants, the crowns of their heads cannot be seen.

O Good Courage! If bodhisattvas are able to practice in this way, they will draw near to unobstructed, unattached knowledge and vision concerning the past, future, and present; they will also draw near to the Tathagata’s instruction, transmission, and guidance; and they will likewise draw near to unobstructed, unattached knowledge and vision concerning the past, future, and present. They will assuredly receive a prediction of Buddhahood.

O Good Courage! If bodhisattvas are able to practice in this way, they will swiftly realize the complete purity of all Buddha-Dharmas, swiftly realize the purity of a Buddha-land, swiftly bring the assembly of shravakas to perfection, and swiftly bring the assembly of bodhisattvas to perfection.

O Good Courage! Bodhisattvas who practice in this way do not abide in form; they do not abide in feeling, perception, formations, or consciousness. They do not abide in the eye; they do not abide in the ear, nose, tongue, body, or mind.

They do not abide in form; they do not abide in sound, odor, taste, touch, or dharmas. They do not abide in eye-consciousness; they do not abide in ear-, nose-, tongue-, body-, or mind-consciousness. They do not abide in name-and-form; they do not abide in inversions, wrong views, hindrances, fetters, or the activity of craving; they do not abide in the Desire Realm, Form Realm, or Formless Realm; they do not abide in the realm of sentient beings or the dhatu of dharmas; they do not abide in the earth, water, fire, wind, space, or consciousness dhatu; they do not abide in a self, a sentient being, a living being, one who is born, one who is nurtured, one who matures, a person, a mind-born being, a youth, an agent, an experiencer, a knower, a seer, or any such conceptions;

they do not abide in annihilationism or eternalism; they do not abide in defilement or purity; they do not abide in dependent origination; they do not abide in generosity or stinginess, observance of precepts or violation of precepts, patience or anger, diligence or indolence, meditative concentration or distraction, sublime wisdom or evil wisdom.

They do not abide in the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path; they do not abide in the abandonment of inversions and so forth; they do not abide in meditative absorptions, liberations, samadhis, or meditative attainments.

They do not abide in true knowledge and liberation, or in the knowledge and vision of liberation.

They do not abide in the knowledge of exhaustion, the knowledge of non-arising, the knowledge of non-creation, or unattached knowledge.

They do not abide in calm-abiding meditation or insight meditation.

They do not abide in immeasurable supernormal powers.

They do not abide in suffering, its origin, its cessation, or the Path.

They do not abide in the stage of an ordinary being, shravaka, pratyekabuddha, bodhisattva, or Buddha.

They do not abide in the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, or Buddhas.

They do not abide in samsara or nirvana.

They do not abide in a Buddha’s powers of knowledge, fearlessnesses, and so forth.

They do not abide in knowledge and vision concerning the past, future, or present.

They do not abide in the perfection of a Buddha-land.

They do not abide in the perfection of the assembly of shravakas.

They do not abide in the perfection of the assembly of bodhisattvas.

Why is this? O Good Courage! It is because no dharma can be abided in.

O Good Courage! No dharma has any meaning of abiding. Why? Because no dharma can be apprehended, and since none can be apprehended, none can be abided in.

O Good Courage! If all dharmas could be abided in, it could be demonstrated that this is a dharma that can be apprehended and this is a dharma that permanently abides. The Tathagata could also abide securely in dharmas and reveal them, saying: This is a dharma that can be apprehended; this is a dharma that can be accumulated.

O Good Courage! Because no dharma can be securely abided in, apprehended, or accumulated, there is no dharma that permanently abides. Therefore, the Tathagata does not abide securely in any dharma, nor does he reveal: This is a dharma that can be apprehended, or this is a dharma that can be accumulated.

O Good Courage! Not even the slightest dharma can truly arise. Because not even the slightest dharma truly arises, there is absolutely nowhere to abide; hence it is said that dharmas have no meaning of abiding.

O Good Courage! Using non-abiding and the possibility of abiding as skillful means, it is therefore said that all dharmas have absolutely nowhere to abide.

O Good Courage! Not even the slightest dharma can be said to abide. It is just as the four great rivers all arise from Lake Anavatapta and flow forth. Before they enter the great ocean, they have absolutely no meaning of abiding. Dharmas are likewise: until non-creation is realized and all formations are exhausted, they have absolutely no meaning of abiding securely.

O Good Courage! Non-creation and non-activity mean that herein there is nowhere to abide, no abiding, and no obstruction. All these are spoken of in reliance upon worldly convention, whereas in truth there is no abiding, no obstruction, and no final consummation; nor is there non-abiding.

O Good Courage! Non-creation and non-activity are spoken of in reliance upon worldly convention. Likewise, whatever sentient beings perceive in the world does not truly possess abiding, obstruction, or final consummation; nor does it constitute non-abiding, and neither non-creation nor non-activity truly abides. Therefore, it may be said that, in reliance upon worldly convention, all dharmas have the meaning of non-abiding.

O Good Courage! In this way, great bodhisattvas rely solely upon the non-abiding of all dharmas as skillful means in cultivating prajnaparamita.

O Good Courage! If bodhisattvas practice in this way, they will swiftly perfect the Dharma of the knowledge of all things, draw near to unsurpassed, perfect enlightenment, swiftly take their seats upon the sublime seat of enlightenment, swiftly attain the wisdom of omniscience, swiftly perfect the knowledge and vision of the three times, and swiftly perfect the sublime wisdom that clearly knows the diverse activities of the minds of all sentient beings.

Good Courage! If great bodhisattvas wish to benefit all sentient beings; wish to give wealth and possessions so that all sentient beings may be fully provided for; wish to bestow the Dharma upon all sentient beings so that their aspirations may be fulfilled; wish to break open the shell of ignorance for all sentient beings; wish to confer great wisdom and Buddha-wisdom upon all sentient beings; wish to extend compassion universally to all sentient beings; wish to bring benefit and happiness universally to all sentient beings; wish to enable all sentient beings to be fully endowed with the gifts of material wealth and Dharma; wish to enable all sentient beings to be fully endowed with pure morality; wish to enable all sentient beings to be fully endowed with gentle patience;

wish to enable all sentient beings to be fully endowed with courageous diligence; wish to enable all sentient beings to be fully endowed with lucid meditative concentration; wish to enable all sentient beings to be fully endowed with sublime wisdom; wish to enable all sentient beings to be fully endowed with ultimate liberation; wish to enable all sentient beings to be fully endowed with the knowledge and vision of liberation; wish to enable all sentient beings to be reborn in wholesome realms; wish to enable all sentient beings to be fully endowed with knowledge and liberation; wish to enable all sentient beings to be fully endowed with ultimate nirvana; wish to enable all sentient beings to be fully endowed with the sublime Dharma of the Buddhas;

wish to enable all sentient beings to be fully endowed with the perfection of all merits; wish to turn the unsurpassed, sublime Dharma wheel which no being in any world—whether ascetic, brahmin, deva, mara, or follower of an outside path—is able to turn; wish to expound the sublime Dharma in the world; wish to bestow truthful predictions of the state of Buddhahood; wish to bestow truthful predictions of the state of a bodhisattva; wish to bestow truthful predictions of the state of a pratyekabuddha; wish to bestow truthful predictions of the state of a shravaka; and wish to know the original vows and roots of virtue of all kinds of sentient beings, then they should train in this profound prajnaparamita.

They should strive courageously and diligently, never permitting any interruption, and, relying upon profound prajnaparamita, they should earnestly and diligently cultivate and study it without attachment.

Good Courage! I see no other Dharma capable of enabling bodhisattvas swiftly to perfect their quest for the unsurpassed, sublime Dharma of the Buddhas as does the profound prajnaparamita taught here. If bodhisattvas abide in this profound prajnaparamita and cultivate it earnestly and diligently without ever abandoning it even temporarily, they will swiftly perfect the Dharma of omniscience.

Good Courage! If bodhisattvas cultivate prajnaparamita to its ultimate perfection, those bodhisattvas are drawing near to unsurpassed, complete awakening; of this there is certainly no doubt.

Good Courage! If good men, faithful women, and others hear this prajnaparamita and, with sincere and earnest hearts, joyfully accept it with faith, I declare that these people can attain unsurpassed, complete awakening, because their roots of virtue are exceptionally excellent and they will swiftly reach the ultimate goal. By preserving their roots of virtue, those good men, faithful women, and others will certainly accumulate the provisions for great wisdom.

Good Courage! If bodhisattvas uphold such profound prajnaparamita as skillful means and accord with its teaching, then although these bodhisattvas have not presently received a prediction from a Buddha, you should know that they are close to receiving one, or before long will receive a prediction from a Buddha in this very life.

Good Courage! Suppose a person diligently undertakes and masters the ten wholesome courses of karma to their ultimate perfection. You should know that this person’s roots of virtue have matured and that they are close to being reborn in the continent of Uttarakuru. So too, regarding any bodhisattva who upholds this profound prajnaparamita, you should know that such a one is close to the unsurpassed, complete awakening they seek; of this there is certainly no doubt.

Good Courage! Suppose a person delights in practicing generosity and is never covetous or miserly regarding precious possessions. They also constantly employ generosity, kind speech, beneficial conduct, and cooperation to guide sentient beings; help sentient beings observe morality and cultivate patience; and overcome pride. When they cultivate such practices to their ultimate perfection, they acquire abundant wealth and are born into a noble family. So too, regarding any bodhisattva who upholds this profound prajnaparamita, you should know that such a one has drawn near to the stage of non-retrogression.

Good Courage! Suppose a person delights in perfecting generosity, morality, patience, loving-kindness, and compassionate concern for sentient beings, and exhorts them to observe pure morality, thereby creating karma that brings about an exalted result. You should know that this person will swiftly attain the position of a wheel-turning monarch. So too, regarding any bodhisattva who upholds this profound prajnaparamita, you should know that such a one will soon sit upon the sublime seat of awakening.

Good Courage! Suppose a wheel-turning monarch is about to ascend the exalted throne. On the fifteenth day of the waxing moon, after bathing and observing the fast, he enters the great hall, sits upon the lion throne, and faces east. When the great precious wheel—the precious chariot—arrives through the air, you should know that he has assumed the position of wheel-turning monarch and will before long possess all seven treasures. So too, regarding any bodhisattva who upholds this profound prajnaparamita, you should know that such a one will swiftly attain the wisdom of omniscience.

Good Courage! Suppose sentient beings have perfected exceptionally excellent roots of virtue; delight in cultivating pure conduct; possess profound faith and understanding; are disenchanted with the perils of the human body; are endowed with pure morality; delight in attending to the affairs of the Sangha; constantly aspire in their hearts to be reborn among the devas; and protect all the people of the four continents. You should know that before long these people will become the Four Great Heavenly Kings who protect the four continents. So too, regarding bodhisattvas who give sentient beings teachings that accord with profound prajnaparamita without the slightest avarice, you should know that before long they will attain the position of Dharma King and gain mastery over all dharmas.

Good Courage! Suppose sentient beings have perfected exceptionally excellent and pure roots of virtue surpassing those described previously: whenever they acquire wealth and precious possessions, they first give them to others and only afterward make use of them themselves. Whatever they do, they do first for sentient beings and only afterward for themselves.

They constantly guard themselves and, untainted by greed, never act unlawfully or unjustly. Their hearts continually aspire to become a lord of the devas. Their resolve in cultivating virtue is extremely steadfast.

You should know that before long these people will certainly be reborn in the Heaven of the Thirty-Three and become the deva Shakra. So too, regarding any bodhisattva who gives sentient beings the essential teachings that accord with profound prajnaparamita without the slightest avarice, you should know that before long such a one will certainly become a Dharma King and gain great mastery over all dharmas.

Good Courage! Suppose a person attains the four Brahma abodes—loving-kindness, compassion, sympathetic joy, and equanimity. You should know that before long this person will be reborn in the Brahma heavens. So too, regarding any bodhisattva who gives sentient beings the essential teachings that accord with profound prajnaparamita without the slightest avarice, you should know that before long such a one will turn the sublime Dharma wheel and bestow benefit and happiness upon sentient beings.

Good Valiant One! It is like rain about to fall upon the earth: we see dense clouds gathering throughout the sky, the heavens gradually darkening, and then a great rain pouring down, causing ponds, lakes, rivers, and marshes to overflow. High and low ground alike is thoroughly moistened; the dense clouds pour down sweet rain that permeates everywhere, causing medicinal herbs, plants, grasses, trees, branches, leaves, flowers, fruits, and forests all to flourish in luxuriant green. The waters in the earth, mountains, and rivers waft forth a rich fragrance. By every stream and pond there are flowers and fruits.

At that time, the earth is exceedingly delightful, and humans and nonhumans who behold it are all delighted; they gather flowers and fruits to inhale their fragrance and savor their taste. So too, any bodhisattva who takes up this profound prajnaparamita and diligently and energetically cultivates and studies it should be known as one who will before long be permeated by the knowledge of all-knowing wisdom, skillfully enter the knowledge of all-knowing wisdom, and disclose the knowledge of all-knowing wisdom. Thereby, that bodhisattva permeates all sentient beings and clearly reveals to them the unsurpassed treasure of the Dharma.

Good Valiant One! It is like the waters in the palace of the Heatless Dragon King, from which four great rivers flow forth and, all directed toward the same destination, flow into and fill the great ocean. So too, any bodhisattva who takes up this profound prajnaparamita and diligently and energetically cultivates and studies it can send forth great streams of Dharma and fully bestow that great Dharma upon sentient beings.

Good Valiant One! It is like the flocks of birds upon Mount Sumeru: although the forms of the various species differ, they all become of one color. So too, if bodhisattvas take up this profound prajnaparamita, faithfully accept it, and practice it, they all proceed in the same direction. That is, they all proceed toward the Tathagata's all-knowing wisdom.

Good Valiant One! It is like the great ocean, which contains many streams of water and always serves as the destination to which the tributaries of rivers return. So too, if bodhisattvas take up this profound prajnaparamita and diligently and energetically cultivate and study it, they attain immeasurable penetration and benefit. You should know that before long they will become a great ocean containing all dharmas, swiftly perfect all vessels of Dharma, and always serve as the destination to which all dharmas return; therefore, no worldly dharma can disturb them.

Good Valiant One! It is like the rising sun, which causes all other lights to vanish. So too, when bodhisattvas who study this profound prajnaparamita appear in the world, all followers of non-Buddhist paths disappear.

Good Valiant One! When the prajnaparamita studied by bodhisattvas appears in the world, it illuminates the Dharma for sentient beings.

Good Valiant One! When bodhisattvas appear in the world, they illuminate the roots of virtue of sentient beings and become pure fields of merit for sentient beings. Therefore, all sentient beings should make offerings to them, all sentient beings should take refuge in them, and all sentient beings should praise them.

Furthermore, Good Valiant One! The study of prajnaparamita by bodhisattvas is the most excellent of all fields of study. So too, those who study prajnaparamita establish a pure path to nirvana for all sentient beings. Why is this? Good Valiant One! Because among all fields of study, the study of prajnaparamita is foremost and most excellent; it is wondrous, exceedingly wondrous, supreme, unsurpassed, equal, and unequaled in equality.

Good Valiant One! If bodhisattvas study prajnaparamita, they bring every field of study to its ultimate culmination, can retain all that they have studied, can elucidate every field of study, and can also refute all the doctrines of other false treatises.

Good Valiant One! If bodhisattvas study prajnaparamita in this way, they can cultivate the bodhisattva practices of the Buddhas of the three times.

Good Valiant One! In this profound study of prajnaparamita, all Buddhas, the Blessed Ones, have perfectly abided, presently abide, and will abide; and for the sake of sentient beings, they have taught, presently teach, and will teach such an unsurpassed and pure Dharma of study.

Good Valiant One! Such profound study of prajnaparamita surpasses the most excellent and most honored fields of study in the world.

Good Valiant One! To study prajnaparamita in this way is to study what is naturally so, with which nothing in the entire world can compare.

Good Valiant One! If one studies prajnaparamita, then among all dharmas there is ultimately nothing to be studied. That is, whether worldly or supramundane, conditioned or unconditioned, defiled or undefiled, blameworthy or blameless, one gives rise to no attachment to any such Dharma gateway. Nor does one cling to or abide in any dharma. Wishing sentient beings to be free from inversion, one reveals and teaches the unsurpassed and pure Dharma that one has studied. Why is this? Good Valiant One! Because all dharmas are without attachment and without bondage, not even the slightest dharma that is attachment or bondage appears before one. Therefore, liberation has no meaning either.

Form is neither attached nor bound, nor is it liberated; feeling, perception, formations, and consciousness are neither attached nor bound, nor are they liberated.

The eye is neither attached nor bound, nor is it liberated; the ear, nose, tongue, body, and mind are neither attached nor bound, nor are they liberated.

Visible form is neither attached nor bound, nor is it liberated; sound, odor, taste, touch, and dharmas are neither attached nor bound, nor are they liberated.

Eye-consciousness is neither attached nor bound, nor is it liberated; ear-, nose-, tongue-, body-, and mind-consciousness are neither attached nor bound, nor are they liberated.

Name-and-form is neither attached nor bound, nor is it liberated; inversions, wrong views, hindrances, and the activity of craving are neither attached nor bound, nor are they liberated.

Greed, hatred, and delusion are neither attached nor bound, nor are they liberated.

The desire realm, form realm, and formless realm are neither attached nor bound, nor are they liberated.

The realm of sentient beings and the dhatu of dharmas are neither attached nor bound, nor are they liberated.

Self, sentient being, living being, one who is born, one who is nurtured, one who matures, person, mind-born being, youth, agent, recipient, knower, seer, and those associated perceptions are neither attached nor bound, nor are they liberated.

The earth, water, fire, wind, space, and consciousness dhatus are neither attached nor bound, nor are they liberated.

Dependent origination, defilement, and purification are neither attached nor bound, nor are they liberated.

Generosity, stinginess, observance of precepts, violation of precepts, patient acceptance, anger, diligence, indolence, meditative concentration, distraction, wisdom, and wrong wisdom are neither attached nor bound, nor are they liberated.

Suffering, its origin, its cessation, and the path are neither attached nor bound, nor are they liberated.

The establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and factors of the path are neither attached nor bound, nor are they liberated.

The abandonment of inversions... is neither attached nor bound, nor is it liberated.

Meditative concentrations, liberations, samadhis, and meditative attainments are neither attached nor bound, nor are they liberated.

The immeasurable supernormal powers are neither attached nor bound, nor are they liberated.

The knowledge of exhaustion, the knowledge of non-arising, the knowledge of non-activity, and the knowledge of non-attachment are not attached, not bound, and also not liberated.

True knowledge and liberation, and the knowledge and vision of liberation, are not attached, not bound, and also not liberated.

The stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are not attached, not bound, and also not liberated.

The dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are not attached, not bound, and also not liberated.

Samsara and nirvana are not attached, not bound, and also not liberated.

The Buddha’s powers, fearlessnesses, and so forth are not attached, not bound, and also not liberated.

The knowledge and vision of the past, future, and present are not attached, not bound, and also not liberated.

Why is this so? Good Courage! Because, among all dharmas, that which is attached cannot be apprehended, and bondage also cannot be apprehended. Since attachment and bondage do not exist, liberation from them also cannot be apprehended.

Good Courage! To speak of attachment and bondage means attachment and bondage to the nature of dharmas. Yet since the nature of dharmas does not exist, it cannot be said that there is attachment or bondage. To speak of liberation means liberation from attachment and bondage; since attachment and bondage do not exist, liberation also does not exist.

Good Courage! Non-liberation means that the nature of liberation is utterly inapprehensible in all dharmas. If one can see all dharmas in this way, this is called the knowledge and vision of non-attachment.

Good Courage! To speak of non-attachment means that attachment cannot be apprehended herein. Because the nature of attachment is unattached and the nature of attachment is unreal, it is called non-attachment. Since herein the one who attaches, the dharma that is attached to, that by which, for which, through which, and to which it pertains are all inapprehensible, it is called non-attachment.

Good Courage! To speak of non-bondage means that bondage cannot be apprehended herein. Because the nature of bondage is unbound and the nature of bondage is unreal, it is called non-bondage. Since herein the one who binds, the dharma that is bound, that by which, for which, through which, and to which it pertains are all inapprehensible, it is called non-bondage.

Good Courage! If there is neither attachment nor bondage with regard to all dharmas, why is it said that there is liberation with regard to dharmas?

Good Courage! Neither attachment, nor bondage, nor liberation exists; freedom from bondage and the attainment of coolness are called true liberation.

Good Courage! If one is not attached to all dharmas, one is not bound. Yet if, while not binding any dharma, one remains attached, one is not liberated. Only by leaving behind these three matters—non-attachment, non-bondage, and non-liberation—and by becoming free from bondage and attaining coolness is one said to attain true liberation.

Good Courage! Thus, any bodhisattva who realizes that all dharmas are neither attached, nor bound, nor liberated will attain true knowledge and vision and practice the profound prajnaparamita.

Good Courage! If a bodhisattva can practice in this way, that bodhisattva is near unsurpassed, complete, perfect enlightenment and will swiftly attain the knowledge of all-knowing wisdom.

Good Courage! With this wondrous Dharma seal of the profound prajnaparamita, I seal and confirm the assemblies of great bodhisattvas, enabling them to sever the net of doubt, diligently cultivate and study the profound prajnaparamita, and swiftly reach the ultimate end.

Good Courage! I shall now ensure that this Dharma seal long abides in the world to bring benefit and happiness to sentient beings. Why is this so? Because my assembly of shravakas lacks the extraordinary supernormal powers needed to preserve this wondrous Dharma seal of the profound prajnaparamita until about five hundred years after my parinirvana, for the benefit of sentient beings.

At that time, the Blessed One addressed the five hundred bodhisattvas headed by Bodhisattva Bhadrapala, Bodhisattva Guide, and others, together with the great bodhisattva Good Courage:

– Good sons! You should study the profound prajnaparamita, foremost among the teachings that the Tathagata himself cultivated throughout immeasurable and innumerable hundreds of thousands of millions of billions of eons. For the unsurpassed Treasury of Dharma of the Tathagatas flows forth from the profound prajnaparamita and is also established through the profound prajnaparamita. Therefore, you should preserve that Treasury of Dharma. About five hundred years after I enter nirvana, when this unsurpassed true Dharma is about to perish, during that transitional period you should expound it to sentient beings and reveal it extensively, so that upon hearing it they may obtain great benefit.

When the bodhisattvas heard the Buddha teach in this way, they all rose, bowed their heads at the Buddha’s feet, joined their palms respectfully, and addressed the Buddha:

– Blessed One! We shall study the profound prajnaparamita, foremost among the teachings that the Tathagata cultivated and studied throughout immeasurable and innumerable hundreds of thousands of millions of billions of eons. For the unsurpassed Treasury of Dharma flows forth from the profound prajnaparamita and is also established through the profound prajnaparamita. Therefore, we shall preserve this Treasury of Dharma until about five hundred years after the Blessed One enters nirvana, when the unsurpassed true Dharma is about to perish. During that transitional period, we shall expound it and reveal it extensively to all kinds of sentient beings, so that upon hearing it they may obtain great benefit.

Blessed One! At that time there will be many fears, many dangers, and much cruelty. During that period, sentient beings will mostly create karma leading to the unfortunate result of being deprived of the Dharma.

Their minds will be filled with sensual desire and defiled by unequal greed and unlawful greed; stinginess, envy, and jealousy will bind their minds. They will be very wrathful, delight in harsh speech, be flattering and deceitful, delight in unlawful conduct, and be filled with contempt. They will quarrel, engage in disputes and litigation, and oppose one another.

They will live without dignified conduct or moral discipline, be obscured by craving, become increasingly indolent, and possess only feeble diligence. They will lose right mindfulness and habitually lack correct understanding. Boastful in speech and arrogant with pride, they will delight in committing evil deeds while concealing them within their hearts.

Their greed, hatred, and delusion will increase day by day, while their wholesome roots will be slight and few. Obscured by the veil of ignorance, everything they do will accord with the retinue of Mara. They will constantly act as hostile bandits who harm the profound Dharma and discipline, and as great thieves of the treasury of precious Dharma.

Because of their inherently evil dispositions, scarcely anyone will be able to draw near to them.

Blessed One! From this time onward, we are resolved to preserve the unsurpassed Treasury of Dharma that the Tathagata cultivated throughout immeasurable and innumerable hundreds of thousands of millions of billions of eons, in order to bring great benefit to all kinds of sentient beings.

Blessed One! At that time, very few sentient beings will diligently delight in seeking out and reading this Treasury of Dharma. Yet those sentient beings will be genuine by nature, without flattery or deceit. They would rather relinquish their bodies and lives than violate the Dharma, and they will neither slander the Dharma nor become weary of it or oppose it. We shall benefit them by diligently teaching them this profound Dharma and by praising, encouraging, and rejoicing with them, thus helping them diligently cultivate and study it.

At that time, the World-Honored One, through his spiritual power, safeguarded the profound, unsurpassed, subtle, and wondrous Dharma treasury of prajnaparamita, preventing the evil maras from destroying it. He further used his awe-inspiring power to protect those capable of preserving and diligently cultivating this Dharma treasury, helping them sever the nets of Mara and attain liberation, so that their practice might swiftly reach its ultimate consummation.

Then the Buddha, the World-Honored One, smiled and emitted a great radiance that illuminated the entire three-thousand-great-thousand world. Through the Buddha’s light, sentient beings in the human and heavenly realms were all able to see one another.

Within the assembly were devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and other divine beings. They each scattered exquisite celestial incense and flowers as offerings to the World-Honored One, and then proclaimed in loud voices:

– Truly rare is the great awe-inspiring spiritual power of the Tathagata! He has safeguarded this Dharma treasury and its practitioners, preventing the armies of evil maras from destroying them, enabling them to sever the nets of all evil maras, attain great freedom, and swiftly bring their practice to ultimate consummation. If good men, faithful women, and others receive and uphold this Dharma gate, read and recite it, and expound and disseminate it for others, they need not fear the armies of evil maras. If bodhisattvas receive and uphold this Dharma gate, read and recite it, and extensively expound it for others, they will be able to overcome the armies of evil maras, and no evil mara will be able to obstruct them.

The Buddha said to Thiện Dũng Mãnh:

– So it is! So it is! It is exactly as the devas have said. Thiện Dũng Mãnh, with regard to this unsurpassed Dharma gate, the Tathagata has established a boundary against the evil maras, so that none of their nets can obstruct this Dharma gate.

Thiện Dũng Mãnh, today the Tathagata, relying upon this Dharma gate, has defeated all the forces of the evil maras.

Thiện Dũng Mãnh, today the Tathagata shall protect this Dharma gate and restrain the evil maras, preventing them from ever harming it again.

Thiện Dũng Mãnh, if good men, faithful women, and others, with pure faith, receive and uphold this Dharma gate, read and recite it, and extensively expound it for others, no mara will be able to trouble them; instead, they will overcome their mara enemies. If bodhisattvas receive and uphold this Dharma gate, read and recite it, and extensively expound it for others, they will be able to subdue all the armies of Mara and bestow benefit, peace, and happiness upon sentient beings.

Thiện Dũng Mãnh, such a Dharma gate cannot be attained by defiled sentient beings.

Thiện Dũng Mãnh, such a Dharma gate is not the sphere of practice of those ensnared in the nets of Mara.

Thiện Dũng Mãnh, such a Dharma gate is the sphere of practice of those who possess wisdom and whose nature is wholly virtuous.

Thiện Dũng Mãnh, it is like an exceedingly intelligent and gentle horse: it is not for petty kings to ride, nor does it appear in corrupt and evil times, but is kept and employed only by a Wheel-Turning King. Therefore, it appears only in an age when a Wheel-Turning King is present. So too, only gentle persons of keen intelligence and wisdom can avail themselves of this profound Dharma gate, and this Dharma comes only into the hands of such persons.

Thiện Dũng Mãnh, it is like the Dragon King Trai Giới, the Dragon King Thiện Trụ, and the Dragon King Ai-la-phiệt-noa. They do not appear merely because humans wish to employ or behold them, nor do they appear to be employed by other classes of devas. They appear only when employed by devas who are intelligent, wise, and capable. For example, when Lord Shakra thinks, “I wish to make the places where the devas roam even more beautiful,” such a dragon clearly manifests its form before Shakra and allows Lord Shakra and the other devas to employ it.

So too, only a true noble person can avail himself of this profound Dharma gate—that is, he listens to it, receives and upholds it, reads and recites it, and expounds and analyzes it for sentient beings. With respect to this Dharma, he becomes greatly adorned, causes it to circulate extensively, makes the great Dharma shine forth, accomplishes great Dharma joy, and experiences great Dharma bliss.

Thiện Dũng Mãnh, if anyone receives and upholds even a single sentence of this profound prajnaparamita, that person will acquire immeasurable and boundless merit. How much more inconceivable, then, will be the merit gained by one who obtains this Great Prajnaparamita Sutra, receives and upholds it, reads it in succession, copies it out completely, makes offerings to it, and circulates it widely among others.

Thiện Dũng Mãnh, only those who are intelligent, wise, gentle, and harmonious can safeguard this Dharma gate. For those who lack intelligence, wisdom, gentleness, and harmony, this Dharma gate is not their sphere.

Thiện Dũng Mãnh, wishing to dispel all doubts among sentient beings, I have taught this Great Prajnaparamita Sutra in this manner.

When the Buddha taught this Dharma, immeasurable and innumerable great bodhisattvas attained patience regarding the non-arising of dharmas, and boundlessly many sentient beings aroused the aspiration for unsurpassed, complete, perfect enlightenment. Had the Tathagata then bestowed predictions upon them, they would certainly have attained unsurpassed, complete, perfect enlightenment.

When the Bhagavat had finished teaching this sutra, the great bodhisattvas, including Thiện Dũng Mãnh, together with the fourfold assembly, devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans, having heard what the Buddha taught, all rejoiced greatly, faithfully accepted it, and respectfully practiced it.

Fascicle 600

THE END