大般若波羅蜜多經

VIII. CHAPTER ON THE HELLS

At that time, Sariputra said to the Buddha:

“World-Honored One! Such an undistorted dedication of merit through sympathetic rejoicing is accomplished entirely through the majestic power of prajnaparamita.”

The Buddha said to Sariputra:

“Just so! Just so!”

Sariputra said to the Buddha:

“World-Honored One! Prajnaparamita constantly shines forth and should therefore be revered. It cannot be defiled by worldly dharmas.

It can dispel darkness and radiate light; it can bring benefit, peace, and happiness; it can serve as a guide, as clear eyes for the blind, and as a bright lamp for those traveling in darkness. It guides those who have lost their way onto the right path and reveals that the nature of all dharmas is precisely omniscient wisdom. It reveals that all dharmas are neither born nor extinguished.

It is the mother of all great bodhisattvas and enables the Buddhas to turn the unsurpassed Dharma wheel in three turnings and twelve aspects. It provides refuge for those without refuge, brings an end to all the sufferings and afflictions of birth and death, and discloses and teaches that the absence of intrinsic nature in all dharmas is their nature.

“World-Honored One! How should great bodhisattvas abide in profound prajnaparamita?”

The Buddha said to Sariputra:

“Great bodhisattvas should abide in profound prajnaparamita as the Buddha abides, and they should honor and serve prajnaparamita as they honor and serve the Buddhas, the World-Honored Ones.”

Then Sakra, lord of the devas, thought, “For what reason has Sariputra asked the Buddha about this matter?” Having thought this, he asked Sariputra:

“For what reason did the Venerable One ask this question?”

Sariputra replied:

“Previously, the Buddha, the World-Honored One, told the bodhisattvas that because they are protected and sustained by profound prajnaparamita, the meritorious action associated with their generation of sympathetic rejoicing and dedication of merit can swiftly lead to the attainment of omniscient wisdom. It surpasses the roots of virtue associated with a bodhisattva’s cultivation of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajna. Therefore, I asked this question.

“Kausika! Suppose there were a hundred or a thousand people blind from birth. Without a sighted person to skillfully guide them, they could not even enter a nearby right road, much less reach a distant, great, prosperous city. In the same way, the first five paramitas are like a multitude of people blind from birth. Without the guidance of the clear eye of prajnaparamita, they cannot even reach the bodhisattva’s right path, much less enter the city of omniscient wisdom.

“Kausika! The five paramitas, beginning with generosity, must be protected and sustained by prajnaparamita before they can be said to possess eyes. Moreover, because they are protected and sustained by prajnaparamita, they are called that which reaches the other shore.”

At that time, Sariputra said to the Buddha:

“World-Honored One! How does a bodhisattva give rise to prajnaparamita?”

The Buddha said to Sariputra:

“If bodhisattvas do not give rise to form, feeling, perception, formations, or consciousness, and do not perceive form, feeling, perception, formations, or consciousness, then they give rise to prajnaparamita.”

Sariputra said to the Buddha:

“World-Honored One! If bodhisattvas give rise to prajnaparamita, what dharma do they accomplish?”

The Buddha said to Sariputra:

“If bodhisattvas give rise to prajnaparamita, they accomplish absolutely nothing with regard to any dharma. Because there is no accomplishment, it is called prajnaparamita.”

Then Sakra, lord of the devas, said to the Buddha:

“World-Honored One! How is it that prajnaparamita cannot accomplish omniscient wisdom?”

The Buddha said:

“Kausika! Prajnaparamita likewise cannot accomplish omniscient wisdom. Why? Kausika! Because if there were anything attained, any names or characteristics, or any fabrication, it could not be accomplished.”

Then Sakra, lord of the devas, said to the Buddha:

“World-Honored One! If so, why is it said that prajnaparamita accomplishes omniscient wisdom?”

The Buddha said:

“Kausika! Because prajnaparamita accomplishes nothing with regard to the arising of omniscient wisdom, it is called accomplishment.”

Sakra, lord of the devas, said to the Buddha:

“World-Honored One! How marvelous! Prajnaparamita neither causes any dharma to arise or cease nor causes any dharma to be accomplished or destroyed, yet it appears in the world to benefit the world.”

Subhuti said to the Buddha:

“World-Honored One! If great bodhisattvas give rise to such a perception, do they depart far from profound prajnaparamita?”

The Buddha said to Subhuti:

“Just so! Just so! There is yet another cause and condition through which they depart far from prajnaparamita. Namely, if they give rise to this perception: ‘Profound prajnaparamita is empty and has no existence,’ they thereby depart far from profound prajnaparamita. Why? Because the bodhisattva’s prajnaparamita is neither existent nor nonexistent and is free from discrimination.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! What dharma does the World-Honored One seek to reveal by teaching prajnaparamita?”

The Buddha said to Subhuti:

“I do not teach prajnaparamita in order to reveal form, nor do I teach it in order to reveal feeling, perception, formations, or consciousness. I do not teach it in order to reveal the fruit of stream-entry, nor do I teach it in order to reveal the fruits of once-returning, non-returning, arhatship, or the enlightenment of a pratyekabuddha.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Profound prajnaparamita is indeed the great paramita.”

The Buddha said to Subhuti:

“For what reason do you say that prajnaparamita is the great paramita?”

Subhuti replied:

“World-Honored One! It is because profound prajnaparamita neither enlarges nor diminishes, neither gathers nor disperses form; and it neither enlarges nor diminishes, neither gathers nor disperses feeling, perception, formations, or consciousness. It neither strengthens nor weakens the ten powers of a Buddha.

It neither expands nor restricts omniscient wisdom. Any bodhisattvas who give rise to such perceptions are not practicing prajnaparamita. Why?

Because such perceptions are not the corresponding result of profound prajnaparamita. If one gives rise to this perception concerning profound prajnaparamita: ‘I shall liberate innumerable sentient beings and bring them into the realm of nirvana without remainder,’ this is called a great attainment. Yet nothing can be accomplished where there is attainment.

Why? World-Honored One! Because sentient beings are unborn, one should know that prajnaparamita is also unborn.

Because sentient beings lack intrinsic nature, are detached, inconceivable, indestructible, and beyond cognition, one should know that prajnaparamita likewise lacks intrinsic nature and, in full detail, is also beyond cognition.

“World-Honored One! Because the powers of sentient beings are accumulated, one should know that the powers of the Tathagata are also accumulated.”

Sariputra said to the Buddha:

“World-Honored One! If bodhisattvas are able to believe in and understand profound prajnaparamita without doubt, uncertainty, or confusion, from where have these bodhisattvas been born into this place? For how long have they accumulated their practices, enabling them to clearly understand the profound meaning of the Dharma?”

The Buddha said to Sariputra:

“These bodhisattvas have honored and served the Dharma of the Buddhas in other regions and have been born into this place from within those Dharma assemblies.

“Sariputra! These bodhisattvas have drawn near to many Buddhas, the World-Honored Ones, and in their presence have previously heard the profound meaning of the Dharma. Then, throughout immeasurable and innumerable great kalpas, they cultivated hundreds of thousands of difficult ascetic practices. Relying upon the power of their great vows, they were born into this realm. When they see or hear profound prajnaparamita, they rejoice exceedingly and think, ‘I have beheld the Buddha and heard the Buddha teach.’ For this reason, they reverently accept it with faith.”

At that time, Subhuti said to the Buddha:

“Blessed One! Can the profound prajnaparamita be seen or heard?”

The Buddha replied:

“No.”

The Venerable Subhuti said to the Buddha:

“Blessed One! If bodhisattvas constantly and diligently cultivate and study the profound prajnaparamita, how long have such bodhisattvas accumulated these practices?”

The Buddha said to Subhuti:

“This must be distinguished. Some bodhisattvas, from the time they first arouse the aspiration, encounter true spiritual friends who assist them with skillful means; they are therefore able to cultivate and study the profound prajnaparamita and to believe in and understand this profound Dharma gateway. Other bodhisattvas, although they have encountered many hundreds of thousands of Buddhas and diligently cultivated the pure conduct in the presence of those Buddhas, nevertheless employ attainment as their skillful means. Thus, they are unable to cultivate and study the profound prajnaparamita. When they hear the prajnaparamita taught, they do not give rise to faith and understanding, but immediately abandon it and depart.

“Subhuti, you should know that when these bodhisattvas heard the prajnaparamita taught in the presence of Buddhas of the past, they had no reverence or faith and left the assembly. Therefore, when they now hear the prajnaparamita taught, even if reverence and faith arise in them, they again abandon it and depart. Such people are in harmony with the prajnaparamita neither in body nor in mind. Because they are not in harmony with it, they increasingly perform actions that bring about evil karma. On account of this karma, when they hear the profound prajnaparamita, they slander it, become weary of it, and cast it aside.

“Subhuti, you should know that any bodhisattvas who slander, reject, and abandon the profound prajnaparamita thereby slander, reject, and abandon the wisdom of all-knowledge. Those who slander, reject, and abandon the wisdom of all-knowledge thereby slander, reject, and abandon the Buddhas of the three times. For this reason, they increasingly commit the offense of harming the true Dharma.

Because of this offense, they must undergo extremely severe suffering through many lives. That is, having committed an exceedingly grave offense, for many hundreds of thousands of years they fall into the great hells of this world and other regions, wandering back and forth in samsara and undergoing extremely severe suffering without gaining release. When the conflagrations, floods, and winds at the end of the eon arise in this world, they are transferred into the great hells of other regions.

When the conflagrations, floods, and winds at the end of the eon arise in those other regions, they are transferred into the great hells of this world. Circulating in this way for innumerable eons, they undergo almost unbearable suffering in the great hells.

“When the power of the karma arising from their offense of harming the Dharma gradually weakens, they emerge from hell and fall into the animal realm. As before, they pass successively through this world and other regions, wandering in samsara for many eons and undergoing intense suffering. When the power of their offense of harming the Dharma becomes still weaker, they escape the animal realm and fall into the realm of hungry ghosts. Passing successively through this world and other regions, they wander in samsara and undergo extremely severe suffering for immeasurable eons.

“When the remaining power of their karma of harming the Dharma is nearly exhausted, they escape the realm of hungry ghosts and are born among human beings. There they undergo every kind of human suffering, such as poverty, low status, stupidity, disease, ugliness, and so forth. They cannot even hear the names of the Buddha, Dharma, and Sangha, much less diligently and vigorously cultivate wholesome deeds. Because of their evil karma of destroying and harming the true Dharma, they must fully undergo such varieties of painful retribution.

“At that time, Sariputra said to the Buddha:

“Blessed One! Is the karma of harming the true Dharma equal to the five heinous acts? Are these two kinds of evil karma alike?”

The Buddha told Sariputra:

“Do not consider this karma equal to the five heinous acts. Why? Although the five heinous acts bring about extremely severe suffering, they cannot be compared with the karma of slandering the true Dharma. That person, upon hearing the profound prajnaparamita taught, slanders and opposes it, saying, ‘Such prajnaparamita is not truly the Buddha’s teaching and should not be cultivated or studied. It is not the Dharma, not the Vinaya, and not the teaching of the Great Teacher.’ For this reason, that person’s offense is exceedingly grave and cannot be compared with the karma of the five heinous acts.

“Sariputra! This person who harms the Dharma not only slanders the true Dharma personally but also teaches others to slander it. He not only destroys his own person but also causes the ruin of others.

He not only drinks poison himself but also tells others to drink poison. He not only loses for himself the blissful fruits of birth in the heavens and liberation but also causes others to lose the blissful fruits of birth in the heavens and liberation. He not only leads himself toward the fires of hell but also causes others to proceed there.

He not only sinks himself into the ocean of suffering but also causes others to sink into it. He not only lacks faith in and understanding of the profound prajnaparamita but also teaches others to disbelieve and misunderstand it, leaving them confused and deluded.

“Sariputra! I do not wish those who harm the true Dharma even to hear the name ‘prajnaparamita,’ much less have it explained to them.

“Sariputra! I would not even allow good men and others who abide in the bodhisattva vehicle to look upon those who harm the true Dharma, much less dwell together with them.

“Sariputra! I would not even allow those who harm the true Dharma to wear the kasaya robe, much less receive offerings. Why? Sariputra, those who harm the true Dharma fall among the darkest kinds of beings, like putrid excrement, like filthy snails, or like loathsome lepers. Those who believe and follow the words of such Dharma-destroyers will also undergo the great sufferings previously described.”

Sariputra said to the Buddha:

“Blessed One! For what reason does the Blessed One not state how many more bodies those who harm the true Dharma will assume in the evil destinies in future lives?”

The Buddha told Sariputra:

“Enough. There is no need to state the number of bodies they will assume in those destinies. I fear that, upon hearing it, those who harm the true Dharma would be terrified and grief-stricken, as though struck by a poisoned arrow; their bodies would gradually wither like young rice shoots cut off at the roots. If they heard of this matter, they would vomit hot blood and die, or suffer agony close to death. Therefore, I do not state the number of bodies they will assume in those destinies.”

Sariputra said:

“Blessed One! I beseech the Blessed One to explain it so that it may serve as a clear admonition for future generations.”

The Buddha told Sariputra:

“I have already said that those people will undergo suffering for many eons. This is sufficient to serve as an exceedingly clear admonition for people of future generations. When good men, good women, and others in future generations hear what I have already taught concerning the retribution for harming the true Dharma, they would rather relinquish their own lives than ever slander the Dharma, lest they undergo prolonged suffering in future lives.”

At that time, Subhuti said to the Buddha:

“Blessed One! Intelligent good men and others should carefully guard their bodily, verbal, and mental karma. Would they not, because of evil verbal karma, undergo prolonged suffering in the evil destinies?”

The Buddha said to Subhuti:

“So it is! So it is! Within my true Dharma and Vinaya, there will be foolish people who have gone forth. Although they honor me as their Great Teacher, they will slander and oppose the profound prajnaparamita that I have taught.

“Subhuti, you should know that those who slander the profound prajnaparamita thereby slander unsurpassed, complete, perfect enlightenment. Those who slander unsurpassed, complete, perfect enlightenment thereby slander the Buddhas of the three times. Those who slander the Buddhas of the three times thereby slander the wisdom of all-knowledge. Those who slander the wisdom of all-knowledge thereby slander the Dharma. Those who slander the Dharma thereby slander the Sangha. Those who slander the Sangha create immeasurable evil karma. Those who create immeasurable evil karma undergo boundless painful retribution.”

The Venerable Subhuti said to the Buddha:

“Blessed One! For how many reasons do those foolish people slander and oppose the profound prajnaparamita?”

The Buddha told Subhuti:

“For two reasons: First, they are deluded by evil maras. Second, they are unable to believe in and understand the profound Dharma.”

Furthermore, Subhuti! For four reasons, profound prajnaparamita is slandered and opposed: First, one is deceived by evil friends. Second, one is unable to diligently cultivate wholesome dharmas. Third, one harbors an evil mind and delights in seeking the faults of others. Fourth, one is jealous, praising oneself and disparaging others. Because the foolish person is endowed with these causes and conditions, that person slanders and opposes profound prajnaparamita, thereby giving rise to boundless, extremely grave evil karma.

At that time, Subhuti addressed the Buddha:

– Blessed One! Because that foolish person does not diligently exert himself, is it indeed exceedingly difficult for him to believe in and understand the profound prajnaparamita taught by the Buddha?

The Buddha said to Subhuti:

– So it is! So it is!

The Venerable Subhuti addressed the Buddha:

– Blessed One! For what reason is prajnaparamita such as this exceedingly profound and exceedingly difficult to believe in and understand?

The Buddha said to Subhuti:

– Form is neither bound nor released. Why? Because form takes emptiness as its intrinsic nature. Feeling, perception, formations, and consciousness are neither bound nor released. Why? Because feeling, perception, formations, and consciousness all take emptiness as their intrinsic nature.

Furthermore, Subhuti! The past, intermediate, and future limits of form are neither bound nor released. Why? Because the past, intermediate, and future limits of form all take emptiness as their intrinsic nature. The past, intermediate, and future limits of feeling, perception, formations, and consciousness are neither bound nor released. Why? Because the past, intermediate, and future limits of feeling, perception, formations, and consciousness all take emptiness as their intrinsic nature.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If one does not exert oneself, is profound prajnaparamita exceedingly difficult to believe in and understand?

The Buddha said to Subhuti:

– So it is! So it is! Why? Because the purity of form is precisely the purity of the fruit; because form is pure, the fruit is also pure. The purity of feeling, perception, formations, and consciousness is precisely the purity of the fruit; because feeling, perception, formations, and consciousness are pure, the fruit is also pure.

Furthermore, Subhuti! The purity of form is precisely the purity of all-knowledge; because all-knowledge is pure, form is also pure. From the beginning, this purity of form and the purity of all-knowledge have been neither two nor different, neither annihilated nor destroyed. The purity of feeling, perception, formations, and consciousness is precisely the purity of all-knowledge; because all-knowledge is pure, feeling, perception, formations, and consciousness are also pure. From the beginning, this purity of feeling, perception, formations, and consciousness and the purity of all-knowledge have been neither two nor different, neither annihilated nor destroyed.

IX. CHAPTER ON PURITY

At that time, Sariputra addressed the Buddha:

– Blessed One! Such purity is exceedingly profound.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity is a great light.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity is without attainment and without direct realization.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity has no arising.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity does not arise in the three realms.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity neither comprehends nor knows.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Such purity does not know form; nor does it know feeling, perception, formations, or consciousness.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Because profound prajnaparamita is utterly pure, it neither diminishes nor increases all-knowledge.

The Buddha said:

– So it is! Because it is utterly pure.

Sariputra said:

– Blessed One! Because profound prajnaparamita is utterly pure, it neither grasps nor relinquishes any dharma.

The Buddha said:

– So it is! Because it is utterly pure.

At that time, Subhuti addressed the Buddha:

– Blessed One! Because the self is pure, form, feeling, perception, formations, and consciousness are also pure.

The Buddha said:

– So it is! Because they are completely pure.

Subhuti again said:

– Blessed One! Because the self is pure, the fruit is also pure.

The Buddha said:

– So it is! Because it is completely pure.

Subhuti again said:

– Blessed One! Because the self is pure, all-knowledge is also pure.

The Buddha said:

– So it is! Because it is completely pure.

Subhuti again said:

– Blessed One! Because the self is pure, there is neither attainment nor direct realization.

The Buddha said:

– So it is! Because it is completely pure.

Subhuti again said:

– Blessed One! Because the self is without boundaries, form, feeling, perception, formations, and consciousness are also without boundaries.

The Buddha said:

– So it is! Because they are completely pure.

Subhuti again said:

– Blessed One! If bodhisattvas always understand in this way, that is prajnaparamita.

The Buddha said:

– So it is! Because it is completely pure.

Subhuti again said:

– Blessed One! Prajnaparamita such as this is neither this shore, nor the other shore, nor what lies between.

The Buddha said:

– So it is! Because it is completely pure.

Subhuti again said:

– Blessed One! If bodhisattvas give rise to such a conception, they depart far from prajnaparamita.

The Buddha said:

– Excellent! Excellent, Subhuti! These bodhisattvas are attached to names and attached to characteristics.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How rare it is, Blessed One! For the sake of bodhisattvas, you teach and thoroughly distinguish the characteristics of attachment to profound prajnaparamita.

At that time, Sariputra asked Subhuti:

– In what way do bodhisattvas give rise to characteristics of attachment to profound prajnaparamita?

Subhuti replied:

– If bodhisattvas declare that form is emptiness, this is called attachment; if they declare that feeling, perception, formations, and consciousness are emptiness, this is called attachment. If they declare the dharmas of the three times to be the dharmas of the three times, this is called attachment. That is to say, if they regard the immeasurable merit produced by bodhisattvas from the time they first give rise to the aspiration as such, this is called attachment.

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

– For what reason is this also called attachment?

Subhuti replied:

– Because there is a grasping at mind, and it is thought that this grasped mind can be dedicated to unsurpassed bodhi, this is called attachment.

Kausika! The intrinsic nature of mind is emptiness and cannot be dedicated. If bodhisattvas wish to teach others to advance toward great bodhi, they should accord with true reality in instructing, encouraging, guiding, praising, inspiring, and congratulating them. In this way, they harm neither themselves nor others, and the Buddhas, the Blessed Ones, all approve, because they have abandoned all discriminations and attachments.

At that time, the Blessed One praised Subhuti:

– Excellent! Excellent! You are able to explain and distinguish for the bodhisattvas the characteristics of attachment, enabling them to understand these clearly and abandon them. There are still other subtler attachments that I shall explain to you. You should listen attentively.

Subhuti addressed the Buddha:

– Blessed One! I beseech the Blessed One to instruct me.

The Buddha said to Subhuti:

– If good men abiding in the bodhisattva vehicle and so forth apprehend characteristics and recollect the Buddhas, then whatever characteristics they apprehend are all called attachments. If, with regard to the uncontaminated dharmas of all the Buddhas, the World-Honored Ones of the three times, they further give rise to sympathetic joy, and after rejoicing dedicate it to the enlightenment of all sentient beings, this too is called attachment. For the true nature of all dharmas is not encompassed by the three times; no characteristic can be apprehended, no object can be taken as a condition, and there is no seeing, hearing, understanding, or knowing. Nor can anything be dedicated to unsurpassed, perfect enlightenment.

Subhuti said to the Buddha:

– World-Honored One! Is the true nature of all dharmas exceedingly profound?

The Buddha said:

– Indeed! Because its intrinsic nature is free from all things.

Subhuti again said:

– World-Honored One! Should such prajnaparamita be reverently honored?

The Buddha said:

– Indeed! Because the Dharma-nature neither acts nor cognizes.

Subhuti said:

– World-Honored One! Does the intrinsic nature of all dharmas neither act nor cognize?

The Buddha said:

– Indeed! The intrinsic nature of all dharmas is only one, not two. It neither creates nor acts, cannot cognize, and cannot discriminate. If bodhisattvas know this, they can abandon all attachments.

Subhuti again said:

– World-Honored One! Is such prajnaparamita difficult to comprehend clearly?

The Buddha said:

– Indeed! Because there is no one who comprehends it.

Subhuti again said:

– World-Honored One! Is such prajnaparamita inconceivable?

The Buddha said:

– Indeed! Because it cannot be known by mind or mental factors.

Subhuti again said:

– World-Honored One! Is such prajnaparamita without activity?

The Buddha said:

– Indeed! Because all activities are unobtainable.

Subhuti again asked:

– World-Honored One! How does a bodhisattva practice prajnaparamita?

The Buddha said:

– If a bodhisattva does not practice form and also does not practice feeling, perception, formations, or consciousness, this is precisely the practice of prajnaparamita. If one does not practice the emptiness of form and also does not practice the emptiness of feeling, perception, formations, or consciousness, this is precisely the practice of prajnaparamita. If one does not practice the characteristic of form as incomplete and also does not practice the characteristic of feeling, perception, formations, or consciousness as incomplete, this is precisely the practice of prajnaparamita.

Why is this so? Because incomplete form is precisely not form. Incomplete feeling, perception, formations, and consciousness are precisely not feeling, perception, formations, or consciousness. If one does not practice in this manner, this is precisely the practice of prajnaparamita.

At that time, Subhuti said to the Buddha:

– World-Honored One! How extraordinary! Well-Gone One! How rare! You are able, through attachment, to teach the characteristic of nonattachment.

The Buddha told Subhuti:

– If one does not practice the characteristics of form, feeling, perception, formations, or consciousness and remains unattached, this is precisely the practice of prajnaparamita. If bodhisattvas always practice in this way, they give rise to no attachment toward form, feeling, perception, formations, or consciousness, and give rise to no attachment toward the fruit of stream-entry through unsurpassed, perfect enlightenment. Why is this so? Because that which transcends every attachment and is unobstructed is called knowledge of all aspects.

Thus, Subhuti, if bodhisattvas wish to transcend all attachments, they should practice prajnaparamita.

The Venerable Subhuti said to the Buddha:

– World-Honored One! How rare! Whether the profound Dharma-nature is spoken of or not, it neither increases nor diminishes.

The Buddha told Subhuti:

– So it is! So it is! It is like empty space: even if all the Buddhas were to praise or disparage it throughout their lives, empty space would neither increase nor diminish. The profound Dharma-nature is likewise: whether spoken of or not, it neither increases nor diminishes. It is like a magically conjured person who, when praised or disparaged, is neither joyful nor sorrowful and neither increases nor diminishes. The profound Dharma-nature is likewise: whether spoken of or not, it remains as it has always been, without alteration.

The Venerable Subhuti said to the Buddha:

– World-Honored One! What the assemblies of bodhisattvas undertake in practicing profound prajnaparamita is exceedingly difficult. That is to say, whether profound prajnaparamita is cultivated or not, it neither increases nor diminishes, neither advances nor retreats. The assemblies of bodhisattvas cultivate prajnaparamita as though cultivating empty space, possessing absolutely nothing. We sentient beings should all reverently honor, respect, and praise the assemblies of bodhisattvas. Why is this so? Because the assemblies of bodhisattvas don the armor of merit in order to liberate sentient beings. They are like someone who puts on sturdy armor and wishes to do battle with empty space. The assemblies of bodhisattvas don the armor of merit in order to liberate sentient beings. They are like a strong person who wishes to seize empty space and place it in a lofty and splendid place. The assemblies of bodhisattvas, for the sake of sentient beings who are like empty space, seek to proceed directly toward unsurpassed, perfect enlightenment. This is called great courage and the great perfection of diligence.

At that time, a bhiksu thought: One should reverently honor prajnaparamita, for within it there are absolutely no dharmas that arise or cease.

Then Sakra, Lord of the Devas, asked Subhuti:

– How should bodhisattvas train if they wish to study profound prajnaparamita?

Subhuti replied:

– Bodhisattvas who wish to study profound prajnaparamita should train in it diligently and energetically, as though training in empty space.

Sakra, Lord of the Devas, again said to the Buddha:

– World-Honored One! If sentient beings study prajnaparamita, how should they be protected?

Subhuti said to Sakra:

– Do you see any dharma here that can be protected?

Sakra, Lord of the Devas, replied:

– Venerable One! No.

Subhuti said:

– If bodhisattvas practice exactly as the great prajnaparamita teaches, this itself is their protection. If they depart from prajnaparamita, humans, nonhumans, and others will find an opportunity to harm them.

Kausika! If anyone wishes to protect bodhisattvas who practice profound prajnaparamita, it is no different from someone who resolves to strive diligently to protect empty space: the person merely labors in vain, without the slightest benefit.

Kausika! Can anyone preserve an echo and the like?

Sakra, Lord of the Devas, replied:

– Venerable One! No.

Subhuti said:

– Anyone wishing to protect bodhisattvas who practice profound prajnaparamita is likewise merely laboring in vain, without the slightest benefit.

Kausika! Although the assemblies of bodhisattvas practicing profound prajnaparamita know that all dharmas are like echoes and the like, they neither perceive nor indicate anyone who can abide in this manner. This is precisely the practice of prajnaparamita.

At that time, through the majestic spiritual power of the World-Honored One, the Four Great Heavenly Kings, the Great Brahma King, Sakra, Lord of the Devas, and all the other assemblies of devas throughout the great trichiliocosm came to the Buddha, bowed their heads at his feet, and withdrew to stand to one side. Through the Buddha’s spiritual power, they all saw a thousand Buddhas in worlds throughout the ten directions proclaiming the names and characteristics of prajnaparamita in exactly the same manner as here. The foremost bhiksu in each assembly who requested the teaching of prajnaparamita was named Subhuti. The foremost deva in each assembly who raised questions concerning prajnaparamita was named Sakra.

The World-Honored One told Subhuti:

– When the bodhisattva Maitreya realizes unsurpassed, perfect enlightenment, he will use these same names and, in this very place, proclaim prajnaparamita.

At that time, Subhuti said to the Buddha:

– World-Honored One! When the bodhisattva Maitreya realizes unsurpassed, perfect enlightenment, what names will he use when proclaiming prajnaparamita in this very place?

The Buddha told Subhuti:

– When the bodhisattva Maitreya realizes unsurpassed, complete and perfect enlightenment, he does not say that the dharma of form is empty; nor does he say that the dharmas of feeling, perception, formations, and consciousness are empty. He does not say that the dharma of form is bound or liberated; nor does he say that the dharmas of feeling, perception, formations, and consciousness are bound or liberated.

The Venerable Subhuti said to the Buddha:

– Blessed One! The profound prajnaparamita is exceedingly pure, is it not?

The Buddha said to Subhuti:

– Because form is pure, the profound prajnaparamita is exceedingly pure. Because feeling, perception, formations, and consciousness are pure, the profound prajnaparamita is exceedingly pure. Because space is pure, the profound prajnaparamita is exceedingly pure. Because form is undefiled, the profound prajnaparamita is exceedingly pure. Because feeling, perception, formations, and consciousness are undefiled, the profound prajnaparamita is exceedingly pure. Because space is undefiled, the profound prajnaparamita is exceedingly pure.

The Venerable Subhuti said to the Buddha:

– Blessed One! If sentient beings uphold and recite the profound prajnaparamita, they will certainly not suffer an untimely death, nor will they be afflicted by sudden illness or unexpected calamity; they will always be respectfully surrounded, accompanied, and protected by immeasurable hundreds of thousands of celestial beings. If good men, good women, and others, wherever they may be, recite and expound the profound prajnaparamita on the eighth, fourteenth, and fifteenth days of each month, they will obtain boundless, extraordinary merit and benefit.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. Subhuti, you should know that when the profound prajnaparamita is being taught, heard, and so forth, there are many obstacles. Why? Because the profound prajnaparamita is a great precious jewel and therefore has many hostile thieves. With regard to all dharmas, it neither becomes attached nor grasps. Why? Because all dharmas are without possession and cannot be apprehended.

Subhuti, you should know that because the profound prajnaparamita apprehends nothing in regard to all dharmas, it can neither defile nor be defiled. Why? Because an empty dharma cannot defile an empty dharma. Because it is undefiled, it is called the Paramita of Nondefilement. Since this prajnaparamita is unstained, all other dharmas are likewise unstained. If one does not discriminate even with regard to this, that is the practice of prajnaparamita.

Subhuti, you should know that because the profound prajnaparamita is free from discrimination, with regard to all dharmas it neither sees nor does not see, neither grasps nor relinquishes.

At that time, immeasurable hundreds of thousands of celestial beings dwelling in space rejoiced with great delight and proclaimed together in one voice:

– Today, here in Jambudvipa, we have seen the Buddha turn the wondrous Dharma wheel for the second time.

Thereupon, the Blessed One said to Subhuti:

– Such a Dharma wheel is neither turned for the first time nor turned for the second time, because the profound prajnaparamita does not turn.

Subhuti said to the Buddha:

– Blessed One! The profound prajnaparamita is indeed the great Paramita, which neither binds nor clings to any dharma. Although enlightenment is realized, there is no realization; although the Dharma wheel is turned, there is no turning. There is no dharma that can be indicated, no dharma that can be revealed, no dharma that can be attained, no dharma that can be turned, and no dharma that can be set in motion. This is because all dharmas are utterly unborn and also unceasing. Because they neither arise nor cease, there is no turning.

The Blessed One said to Subhuti:

– So it is! So it is! Why? Because within dharmas devoid of intrinsic nature, emptiness, signlessness, wishlessness, nonaction, nonarising, noncessation, whether turning or revolving, are all utterly unapprehendable. Whoever can proclaim and teach in this manner is called one who proclaims the pure and excellent prajnaparamita. Here there is ultimately no expounder, no recipient, no one who realizes nirvana, and no one who speaks of the Dharma as a field of merit. Because the field of merit is empty, the nature of merit is also empty. Since all names and verbal designations are unapprehendable, it is called the great prajnaparamita.

Thereupon, Subhuti said to the Buddha:

– Blessed One! Profound prajnaparamita is the boundless pāramitā, because it is like vast space, without boundaries. It is the pāramitā of perfect equality, because the nature of all dharmas is equal. It is the pāramitā of complete detachment, because all dharmas are utterly empty. It is the pāramitā difficult to subdue, because all dharmas are unobtainable. It is the pāramitā without traces, because all dharmas have neither names nor forms. It is the pāramitā without movement, because all dharmas neither come nor go. It is the pāramitā without appropriation, because all dharmas cannot be grasped. It is the inexhaustible pāramitā, because all dharmas cannot be exhausted. It is the unborn pāramitā, because all dharmas cannot be born. It is the uncreated pāramitā, because agents of action are unobtainable. It is the pāramitā without knowing, because all acts of knowing are unobtainable. It is the pāramitā without turning, because all phenomena of birth and death are unobtainable. It is the stainless pāramitā, because the afflictions are purified. It is the undefiled pāramitā, because a basis of dependence is unobtainable. It is the indestructible pāramitā, because it is free from the former limit. It is the illusion-like pāramitā, because all dharmas are unborn. It is the dream-like pāramitā, because the nature of all consciousnesses is equal. It is the pāramitā without conceptual proliferation, because the equality of the nature of all conceptual proliferations is known. It is the pāramitā without deliberation, because dharmas subject to deliberation are utterly nonexistent. It is the unmoving pāramitā, because it abides in the dharmadhatu. It is the pāramitā free from defilement, because all dharmas are not false. It is the pāramitā without activity, because all dharmas are without discrimination. It is the quiescent pāramitā, because the characteristics of all dharmas are unobtainable. It is the pāramitā without affliction, because it is free from faults. It is the pāramitā without sentient beings, because the nirvana of sentient beings is unobtainable. It is the pāramitā without cessation, because all dharmas do not arise. It is the pāramitā without two extremes, because there is no attachment to any dharma. It is the pāramitā without attachment, because those of the Two Vehicles make no distinctions. It is the pāramitā without discrimination, because the equality of the nature of all discriminations is known. It is the immeasurable pāramitā, because dharmas cannot be measured. It is the pāramitā without arising, because it is free from self and dharmas. It is the space-like pāramitā, because it is unobstructed with regard to all dharmas. It is the non-arising pāramitā, because all dharmas do not arise. It is the pāramitā of impermanence, because all dharmas are perpetually without intrinsic nature. It is the pāramitā of suffering, because the nature of dharmas that cause torment is equal. It is the pāramitā of non-self, because there is no attachment to any dharma. It is the pāramitā of emptiness, because all dharmas are unobtainable. It is the pāramitā of signlessness, because all dharmas are free from all characteristics. It is the pāramitā of wishlessness, because all dharmas are without attainment. It is the pāramitā of powers, because all dharmas cannot be overcome. It is the pāramitā of immeasurable Buddha-dharmas, because they surpass all enumeration. It is the pāramitā of fearlessness, because the mind is without fear. It is the pāramitā of suchness, because all dharmas are not false. It is the pāramitā of essential nature, because all dharmas are without intrinsic nature.

The Buddha said to Subhuti:

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

X. CHAPTER ON THE INCONCEIVABLE

01

At that time, Sakra, Lord of the Gods, thought: If someone merely hears profound prajnaparamita, it should be known that this person has formerly made offerings to the Buddhas and formed vast vows. How much more is this true of one who can receive and retain it, read and recite it, copy it, explain it to others, and practice in accordance with its teachings! It should be known that this person has attended and made offerings to innumerable Buddhas of the past, planted many roots of virtue, and formerly heard prajnaparamita.

Having heard it, that person received and retained it, read and recited it, copied it, explained it to others, and practiced in accordance with its teachings. Or that person constantly asked and answered questions concerning this sutra and, through the power of merit from previous lives, can now accomplish these things. If sentient beings have formerly made offerings to innumerable Buddhas and their merit has become perfectly pure, then when they hear profound prajnaparamita, their minds are neither startled nor frightened nor intimidated.

Shariputra knew the thought in the mind of Sakra, Lord of the Gods, and immediately addressed the Buddha:

– Blessed One! If bodhisattvas can give rise to faith and understanding regarding profound prajnaparamita, it should be known that they resemble the great non-retrogressing bodhisattvas. Why? Because the profound principles of prajnaparamita such as these are extremely difficult to believe and understand. Unless people cultivated profound prajnaparamita for a long time in previous lives, questioned the Buddha about it, listened to it, received it, and planted many roots of virtue in the presence of Buddhas, how could they believe and understand it immediately upon first hearing it?

If some people, upon hearing profound prajnaparamita taught, slander and oppose it, it should be known that in previous lives they already slandered and opposed profound prajnaparamita. Why? Because such foolish people possess few roots of virtue and therefore do not give rise to pure faith in profound prajnaparamita. They have never questioned the Buddha and his disciples concerning its profound meaning; therefore, upon hearing the profound meaning and principles of prajnaparamita taught, they slander and oppose it.

Sakra, Lord of the Gods, asked Shariputra:

– The profound principles of prajnaparamita such as these are extremely difficult to believe and understand. It is not extraordinary if some who have faith and delight in profound prajnaparamita, but have not practiced it for long, fail to believe or understand when they hear its profound meaning explained. If someone venerates profound prajnaparamita, that person thereby venerates the wisdom of all-knowledge.

Shariputra said:

– So it is! So it is! It is just as you have said. Why? Kausika! Because the Tathagata's attainment of the wisdom of all-knowledge arises entirely from prajnaparamita, while profound prajnaparamita, in turn, exists by virtue of the Tathagata's wisdom of all-knowledge.

Kausika! Bodhisattvas should practice in this way. They should abide in this way. They should train in profound prajnaparamita in this way.

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

– Blessed One! In what manner are bodhisattvas said to practice profound prajnaparamita, to abide in profound prajnaparamita, and to train in profound prajnaparamita?

The Buddha then praised Sakra, Lord of the Gods:

– Excellent! Excellent! It is by relying upon the Buddha's power that you are able to ask the Tathagata about such profound meaning.

Kausika! When bodhisattvas practice profound prajnaparamita, if they do not abide in form and also do not abide in the notion, “This is form,” they thereby train in form. If they do not abide in feeling, perception, formations, or consciousness and also do not abide in the notion, “These are feeling, perception, formations, and consciousness,” they thereby train in feeling, perception, formations, and consciousness.

Furthermore, Kausika! When bodhisattvas practice profound prajnaparamita, if they do not train in form and also do not train in the notion, “This is form,” they thereby do not abide in form. If they do not train in feeling, perception, formations, or consciousness and also do not train in the notion, “These are feeling, perception, formations, and consciousness,” they thereby do not abide in feeling, perception, formations, and consciousness.

Kausika! This is called a bodhisattva's practice of profound prajnaparamita. It is also called abiding in profound prajnaparamita, and it is also called training in profound prajnaparamita.

Shariputra addressed the Buddha:

“World-Honored One! Such prajnaparamita is exceedingly profound, difficult to fathom, difficult to apprehend, and without limit.”

The Buddha said to Sariputra:

“Just so! Just so! It is as you say.

“Sariputra! When bodhisattvas practice profound prajnaparamita, if they do not abide in the profound nature of form, they also do not abide in the notion that this is the profound nature of form; thus they train in the profound nature of form. If they do not abide in the profound nature of feeling, perception, formations, and consciousness, they also do not abide in the notion that this is the profound nature of feeling, perception, formations, and consciousness; thus they train in the profound nature of feeling, perception, formations, and consciousness.

“Furthermore, Sariputra! When bodhisattvas practice profound prajnaparamita, if they do not train in the profound nature of form, they also do not train in the notion that this is the profound nature of form; thus they do not abide in the profound nature of form. If they do not train in the profound nature of feeling, perception, formations, and consciousness, they also do not train in the notion that this is the profound nature of feeling, perception, formations, and consciousness; thus they do not abide in the profound nature of feeling, perception, formations, and consciousness.”

Sariputra said to the Buddha:

“World-Honored One! Such prajnaparamita is exceedingly profound, difficult to fathom, difficult to apprehend, and without limit, and therefore difficult to believe and understand. It should be taught only to those bodhisattvas who have reached the stage of non-retrogression. Those bodhisattvas have no doubt, uncertainty, confusion, or bewilderment regarding the Dharma.”

At that time, Sakra, Lord of the Devas, asked Sariputra:

“What fault would there be if it were taught to bodhisattvas who have not yet received a prediction?”

Sariputra replied:

“Upon hearing this sutra, they might become frightened or give rise to slander. Through these causes and conditions, they would undergo great suffering for a long time and find it difficult to attain unsurpassed, complete and perfect enlightenment.”

Sakra said:

“Are there bodhisattvas who have not yet received a prediction but who, upon hearing profound prajnaparamita, are not frightened, do not slander it, and have deep faith and understanding?”

Sariputra replied:

“There are. Such bodhisattvas long ago aroused the aspiration for unsurpassed, complete and perfect enlightenment and have long cultivated the practices of great bodhisattvas. Although they have not yet received the prediction of great enlightenment and have not merely attended upon one Buddha or two Buddhas, they will certainly receive the prediction of great enlightenment.”

Then the Buddha said to Sariputra:

“Just so! Just so! It is as you say.

“Sariputra! If bodhisattvas who have not yet received a prediction hear profound prajnaparamita, have deep faith and understanding, and are not frightened, you should know that these bodhisattvas long ago aroused the aspiration for great enlightenment, planted many roots of virtue, and attended upon many spiritual friends.”

Sariputra said to the Buddha:

“World-Honored One! I wish to offer a few analogies. I humbly ask the World-Honored One’s permission.”

The Buddha said to Sariputra:

“Speak as you wish.”

Sariputra said:

“World-Honored One! Suppose good men and others who abide in the Bodhisattva Vehicle dream that they are seated upon the wondrous seat of enlightenment. One should know that they are close to attaining unsurpassed, complete and perfect enlightenment. The same is true of anyone who, upon hearing profound prajnaparamita, is not frightened and believes and understands it wholeheartedly. One should know that this person long ago aroused the aspiration for unsurpassed, complete and perfect enlightenment and that their roots of virtue have matured. They have either already received the prediction of great enlightenment or will soon receive the prediction of great enlightenment and swiftly attain unsurpassed, complete and perfect enlightenment.

“World-Honored One! Suppose a person travels through a desolate wilderness, passing along a perilous road for one hundred yojanas, or two hundred, or three hundred, up to five hundred yojanas, and then sees signs of towns and royal capitals ahead—that is, sees cattle herders, gardens and groves, fields, and so forth. Upon seeing such signs, the person immediately thinks, ‘The towns and royal capitals are not far from here.’ Having thought this, the person becomes relaxed in body and mind and no longer fears wild beasts, vicious bandits, hunger, or thirst.

In the same way, when bodhisattvas hear prajnaparamita and believe in and revere it wholeheartedly, one should know that before long they will receive the prediction of enlightenment and swiftly attain unsurpassed, complete and perfect enlightenment. They no longer fear falling to the stages of the sravakas or pratyekabuddhas. Why?

Because they have seen and heard, revered and accepted profound prajnaparamita, which is the preceding sign of unsurpassed, complete and perfect enlightenment.

“World-Honored One! Suppose a person wishes to see the great ocean and gradually journeys toward it. After traveling for a long time, when the person no longer sees mountains or forests, they immediately think, ‘Judging from the scene I now behold, the great ocean cannot be far away.’ Why?

Because near the great ocean the land necessarily slopes downward and there are no mountains or forests. Although that person has not yet seen the ocean, upon seeing the signs of its proximity, they rejoice with great delight. In the same way, when bodhisattvas hear prajnaparamita and believe in and revere it wholeheartedly, one should know that before long they will receive the prediction of enlightenment and swiftly attain unsurpassed, complete and perfect enlightenment.

Why? Because they have seen and heard profound prajnaparamita, which is the preceding sign of unsurpassed, complete and perfect enlightenment.

“World-Honored One! Suppose that in spring, after the old leaves of flowering and fruit-bearing trees have fallen, their branches and twigs become fresh and luxuriant. Everyone who sees them thinks, ‘Before long, flowers, fruits, and tender leaves will appear.’ Why? Because these trees are displaying the preceding signs of flowers, fruits, and tender leaves. In the same way, when bodhisattvas hear prajnaparamita and believe in and revere it wholeheartedly, one should know that before long they will receive the prediction of enlightenment and swiftly attain unsurpassed, complete and perfect enlightenment.

“At that time, some devas in the assembly saw this and rejoiced, thinking, ‘When bodhisattvas in past lives obtained this sign, before long they received the prediction of great enlightenment. Now that these bodhisattvas have also obtained this sign, before long they too will receive the prediction of great enlightenment.’

“World-Honored One! Suppose a woman has been pregnant for a long time. Her body grows increasingly heavy, and whether active or resting, she finds no ease. She eats, drinks, sleeps, and rests only a little, does not enjoy speaking much, grows weary of her daily tasks, and, being afflicted by pain and fatigue, puts aside all her work. When her stepmother sees such signs, she knows that the woman will give birth before long. In the same way, when bodhisattvas hear prajnaparamita and believe in and revere it wholeheartedly, one should know that before long they will receive the prediction of enlightenment, swiftly attain unsurpassed, complete and perfect enlightenment, and bring benefit and happiness to all sentient beings throughout all future ages.”

Then the Buddha praised Sariputra:

“Excellent! Excellent! The analogies you have given concerning bodhisattvas are entirely correct; they have all been spoken through the empowering might and spiritual power of the Tathagata.”

Fascicle 559

END