摩訶般若波羅蜜經

THE CHAPTER ON REJOICING

THIRTY-NINTH

The great bodhisattva Maitreya said to Subhuti: “Whether shravakas, pratyekabuddhas, or all other beings practice generosity, uphold the precepts, or cultivate meditative concentration, they rejoice in the merit.

When a great bodhisattva rejoices in merit, shares it with all beings, and dedicates it to unsurpassed bodhi, this merit is foremost and supreme, exceedingly wondrous and unsurpassed, with nothing equal to it.

Why is this?

Because shravakas, pratyekabuddhas, and all other beings practice generosity, uphold the precepts, cultivate meditative concentration, and rejoice in merit for the sake of disciplining themselves, purifying themselves, and liberating themselves; thus they cultivate the four foundations of mindfulness through the Noble Eightfold Path, as well as emptiness, signlessness, and wishlessness.

A bodhisattva rejoices in merit and dedicates it to unsurpassed bodhi, using this merit to discipline all beings, purify all beings, and liberate all beings, because there is nothing to be attained.”

Subhuti said: “Great bodhisattvas recollect the immeasurable, boundless, and innumerable Buddhas who have entered extinction throughout the immeasurable, boundless, and innumerable lands of the ten directions. They recollect all the roots of goodness consonant with the six paramitas that those Buddhas cultivated from their initial generation of the aspiration until they attained unsurpassed bodhi, entered nirvana without remainder, and their true Dharma finally disappeared.

They also recollect the roots of goodness cultivated by shravaka practitioners, such as the merit of generosity, the merit of upholding the precepts, and the merit of cultivating meditative concentration; the undefiled roots of goodness of those still in training and those beyond training; the Buddhas’ aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation, their omniscience, great loving-kindness, and great compassion; their immeasurable and innumerable other Buddha-dharmas and the teachings expounded by the Buddhas.

Through these teachings, beings attain the fruit of stream-entry through the fruit of arhatship, attain the path of a pratyekabuddha, or enter the stage of a great bodhisattva. They also recollect the roots of goodness planted by other beings.

When all these roots of goodness are combined, and the resulting merit is dedicated to unsurpassed bodhi, that merit is foremost and supreme, exceedingly wondrous and unsurpassed, with nothing equal to it.

Having thus rejoiced, they dedicate this merit of rejoicing to unsurpassed bodhi.

Suppose a good man or good woman practicing the bodhisattva vehicle thinks, ‘I direct my mind toward unsurpassed bodhi.’

This is the arising of a mind that takes conditions and objects as its basis.

If that good man or good woman grasps the characteristic of unsurpassed bodhi, can it be attained as conceived?”

The bodhisattva Maitreya said: “If that good man or good woman grasps characteristics, it cannot be attained as conceived.”

Subhuti said: “If those conditions and those objects have no existence, yet this good man or good woman practicing the bodhisattva vehicle grasps characteristics and combines all the roots of goodness of the Buddhas of the ten directions—from their initial generation of the aspiration until the true Dharma disappears—with the roots of goodness of shravakas still in training and beyond training, rejoices in all such merit, and dedicates it to unsurpassed bodhi, even though it is without characteristics—

Would this bodhisattva not then be regarding the impermanent as permanent, suffering as happiness, non-self as self, and the impure as pure, thereby falling into inverted perception and inverted views?

The same applies to the conditions and objects through which the dedication to unsurpassed bodhi is made.

The same applies to the mind that makes the dedication.

The same applies to the dana paramita through the eighteen distinctive qualities.

If so, what are the conditions, what are the objects, what is unsurpassed bodhi, what are the roots of goodness, and what is the rejoicing mind that dedicates them to unsurpassed bodhi?”

The bodhisattva Maitreya said: “Great bodhisattvas who have long practiced the six paramitas, made abundant offerings to the Buddhas, planted roots of goodness, always remained close to good spiritual friends, and skillfully cultivated and learned the emptiness of the intrinsic characteristics of dharmas use such conditions and such objects to rejoice in the merit of the Buddhas’ roots of goodness without grasping the characteristic of unsurpassed bodhi. Because it is neither duality nor nonduality, neither characteristic nor absence of characteristics, neither an attainable dharma nor an unattainable dharma, neither a defiled dharma nor a pure dharma, and neither an arising dharma nor a ceasing dharma, this is called dedication to unsurpassed bodhi.

Bodhisattvas who have not long practiced the six paramitas, have not made abundant offerings to the Buddhas, have not planted roots of goodness, have not remained close to good spiritual friends, and have not skillfully cultivated and learned the emptiness of the intrinsic characteristics of dharmas use such conditions and such objects to rejoice in the merit of the Buddhas, but their minds grasp characteristics when dedicating that merit to unsurpassed bodhi. This is not called a true dedication to unsurpassed bodhi.

Subhuti, the meaning of prajnaparamita in this manner, up to and including the meaning of the knowledge of all modes—such as inner emptiness through the emptiness of nonexistence and existence—should not be explained to bodhisattvas newly beginning the practice. It would cause them to lose the small measure of pure faith and reverence they have acquired.

It should be explained to irreversible great bodhisattvas.

It should also be explained to those protected and sustained by good spiritual friends, or to those who have long made offerings to the Buddhas and planted roots of goodness. To such people, this prajnaparamita should be explained, up to and including the meaning of the knowledge of all modes, such as inner emptiness through the emptiness of nonexistence and existence.

When these people hear such a teaching, they will neither lose heart nor become alarmed or afraid.

Subhuti, a great bodhisattva should dedicate the merit of rejoicing to unsurpassed bodhi in this manner.

That is, when a bodhisattva uses a mind that rejoices in merit to dedicate it to unsurpassed bodhi, that mind comes to an end, ceases, changes, and departs. Those conditions, those objects, and those roots of goodness likewise come to an end, cease, change, and depart.

Among these, what is the rejoicing mind, what are the conditions, what are the objects, and what are the roots of goodness that are rejoiced in and dedicated to unsurpassed bodhi?

When a great bodhisattva practices prajnaparamita, the bodhisattva clearly knows that within this prajnaparamita there is no such dharma; likewise, within the dana paramita there is no such dharma, and from form, feeling, perception, formations, and consciousness up to unsurpassed bodhi, there is no such dharma.

A great bodhisattva should rejoice in merit in this manner and dedicate it to unsurpassed bodhi.

One who can make such a dedication is said to dedicate the merit of rejoicing to unsurpassed bodhi.”

Shakra, Lord of the Devas, asked Subhuti: “Would a bodhisattva who has newly generated the aspiration not be alarmed or frightened upon hearing this?

How should a bodhisattva who has newly generated the aspiration cultivate roots of goodness and dedicate them to unsurpassed bodhi?

And how should the merit of rejoicing be dedicated to unsurpassed bodhi?”

Subhuti said: “If a bodhisattva who has newly generated the aspiration practices prajnaparamita, that bodhisattva does not apprehend this prajnaparamita, because there is nothing to be attained and because it is without characteristics. The same applies through the dana paramita. That bodhisattva also has deep faith in and understanding of inner emptiness through the emptiness of nonexistence and existence, and has deep faith in and understanding of the four foundations of mindfulness through the eighteen distinctive qualities, while always following good spiritual friends.

These good spiritual friends explain the meaning of the six paramitas, reveal it, and distinguish it clearly. Through such instruction, they ensure that the bodhisattva never departs from prajnaparamita until attaining entry into the bodhisattva stage; never departs from prajnaparamita, nor from the dana paramita; and never departs from the four foundations of mindfulness through the eighteen distinctive qualities. They also teach and explain the works of Mara. Having heard about these works of Mara, the bodhisattva neither increases nor diminishes.

Why is this? Because this bodhisattva does not apprehend any dharma.

This bodhisattva also never departs from the Buddhas. At all times and throughout all bodhisattva stages, the bodhisattva continually plants roots of goodness. Through these roots of goodness, the bodhisattva enters the family of bodhisattvas. Until attaining unsurpassed bodhi, the bodhisattva never departs from these roots of goodness.”

Furthermore, this newly aspiring bodhisattva brings to mind the Buddhas of the past throughout immeasurable, boundless, innumerable lands in the ten directions, who have cut off the path of birth and death, cut off the path of conceptual proliferation, forever laid down the heavy burden, destroyed the thorns of the settlements, ended all outflows, attained liberation through right wisdom, and cultivated merit together with their disciples.

The bodhisattva also brings to mind the roots of goodness planted by great elders and householders, and by devas from the Heaven of the Four Heavenly Kings up to the Highest Heaven of the Form Realm, and combines all these merits. With the foremost, supreme, unsurpassed, incomparable mind of rejoicing, the bodhisattva rejoices in them. Having rejoiced, the bodhisattva dedicates them to unsurpassed bodhi.”

Bodhisattva Maitreya said to Subhuti: “If a newly aspiring bodhisattva calls to mind the roots of goodness of the Buddhas and the practices of their disciples, and with the foremost, most subtle, supreme, unsurpassed, incomparable mind of rejoicing rejoices in their merit, and, having rejoiced, dedicates it to unsurpassed bodhi, how does this bodhisattva avoid falling into inverted perception, inverted mind, and inverted view?”

Subhuti said: “If a great bodhisattva calls to mind the Buddha and the Sangha, but therein does not give rise to a perception of Buddha, a perception of Sangha, or a perception of roots of goodness, and with this mind dedicates them to unsurpassed bodhi, while within this mind also not giving rise to a perception of mind, then when the bodhisattva makes a dedication in this way, perception is not inverted, mind is not inverted, and view is not inverted.

If a great bodhisattva calls to mind the roots of goodness of the Buddha and the Sangha, grasps their characteristics, and then dedicates them to unsurpassed bodhi, such a dedication by the bodhisattva is called inverted perception, inverted mind, and inverted view.

If a great bodhisattva, with this mind, calls to mind the roots of goodness of the Buddhas and the Sangha, then at the very moment of such recollection, the bodhisattva knows that they have come to complete cessation. If they have come to complete cessation, those dharmas are unobtainable. The mind used for dedication also bears the characteristic of complete cessation. That to which the dedication is made and the dharmas dedicated also bear the characteristic of complete cessation.

If one makes a dedication in this way, it is called right dedication and not wrong dedication.

A great bodhisattva should dedicate merit to unsurpassed bodhi in this way.

Furthermore, the roots of goodness of the Buddhas of the past and their disciples, the roots of goodness of ordinary people who heard the Dharma, and the roots of goodness of devas, nagas, the eight classes of beings, and even the devas of the Highest Heaven of the Form Realm who heard the Dharma and generated the aspiration for unsurpassed bodhi—all these merits are combined together. With the foremost, most subtle, supreme, unsurpassed, incomparable mind, the bodhisattva rejoices in this merit and then dedicates it to unsurpassed bodhi.

At that time, if the great bodhisattva knows that these dharmas have come to complete cessation and that both that to which the dedication is made and the dharmas dedicated are empty of intrinsic nature, and is able to make such a dedication, this is called a true dedication to unsurpassed bodhi.

Furthermore, the great bodhisattva knows that there is no dharma by which any dharma can be dedicated, because the intrinsic characteristics of all dharmas are empty. Dedication in this way is called right dedication to unsurpassed bodhi.

When a great bodhisattva practices prajnaparamita through dana-paramita in this way, the bodhisattva does not fall into inverted perception, inverted mind, or inverted view. This is because the bodhisattva neither grasps that dedication nor directs those roots of goodness toward the attainment of samyak-sambodhi. This is called the great bodhisattva’s unsurpassed dedication.

Furthermore, if a great bodhisattva knows that the merit previously planted is forever separate from the five skandhas, the twelve ayatanas, and the eighteen dhatus; also knows that prajnaparamita is characterized by separation; knows that inner emptiness through the emptiness of non-dharmas and dharmas are characterized by separation; and knows that the four foundations of mindfulness through the eighteen distinctive qualities are characterized by separation, then when the great bodhisattva generates a mind that rejoices in such merit, this is called dedication to unsurpassed bodhi.

If a great bodhisattva rejoices in merit and knows that the intrinsic nature of the merit in which one rejoices is separate; also knows that the Buddhas are separate, that the Buddha-nature of all roots of goodness is also separate, and that the intrinsic nature of roots of goodness is also separate; that dedication and the intrinsic nature of dedication are also separate; that the bodhisattva and the intrinsic nature of the bodhisattva are also separate; that prajnaparamita through dana-paramita are also separate; that inner emptiness through the emptiness of non-dharmas and dharmas are also separate; that the intrinsic nature of inner emptiness through the intrinsic nature of the emptiness of non-dharmas and dharmas are also separate;

that the four foundations of mindfulness through the distinctive qualities are also separate; and that the intrinsic nature of the four foundations of mindfulness through the intrinsic nature of the distinctive qualities are also separate—

The great bodhisattva practices prajnaparamita characterized by separation in this way.

This is called the great bodhisattva’s generation of the merit of rejoicing within prajnaparamita.

Furthermore, if a great bodhisattva wishes to dedicate the roots of goodness of the Buddhas of the past who have entered nirvana, the bodhisattva should dedicate them in this way:

The bodhisattva should contemplate: Just as the characteristic of the Buddhas’ nirvana is, so too is the characteristic of all roots of goodness; and the characteristic of the dharmas’ cessation is also thus. I make the dedication with this mind, and the characteristic of this mind is also thus.

If one can make a dedication in this way, it is called dedication to unsurpassed bodhi.

By making a dedication in this way, one does not fall into inverted perception, inverted mind, or inverted view.

If, while practicing prajnaparamita, a great bodhisattva grasps the characteristics of the Buddhas’ roots of goodness and dedicates them to unsurpassed bodhi, this is not called dedication.

Why is this?

Because the Buddhas of the past and their roots of goodness are neither objects having characteristics nor objects lacking characteristics.

If a great bodhisattva grasps characteristics in this way, it is not called dedicating roots of goodness to unsurpassed bodhi.

This bodhisattva falls into inverted perception, inverted mind, and inverted view.

If a bodhisattva does not grasp the characteristics of the Buddhas or of their roots of goodness, and also does not grasp the characteristic of dedication, this is called dedicating all roots of goodness to unsurpassed bodhi.

This bodhisattva does not fall into inverted perception, inverted mind, or inverted view.”

Maitreya asked Subhuti: “How can a great bodhisattva refrain from grasping the characteristics of roots of goodness and yet dedicate them to unsurpassed bodhi?”

Subhuti said: “For this reason, one should know that within the great bodhisattva’s prajnaparamita, there must be the power of skillful means belonging to prajnaparamita.

If merit is separated from prajnaparamita, it cannot be dedicated to unsurpassed bodhi.

Why is this?

Because within prajnaparamita, the Buddhas are unobtainable, all roots of goodness are unobtainable, and the mind that dedicates them to unsurpassed bodhi is also unobtainable.

Herein, while practicing prajnaparamita, a great bodhisattva should contemplate: The bodies of the Buddhas of the past and their disciples have all come to complete cessation, and all roots of goodness have also come to complete cessation. If I now grasp characteristics and discriminate the Buddhas, the roots of goodness, and the mind that dedicates them to unsurpassed bodhi, the Buddhas would not approve.

Why is this?

Because to grasp characteristics is to apprehend something as obtainable.

That is, it is to grasp characteristics and make discriminations regarding the Buddhas of the past.

Therefore, if a great bodhisattva wishes to dedicate all roots of goodness to unsurpassed bodhi, the bodhisattva should not grasp them in making the dedication.

If the bodhisattva apprehends and grasps them in making the dedication, the Buddhas do not say that it brings great benefit.

Why is this? Because such a dedication is tainted with poison.

It is like delicious food mixed with poison. Although it has a beautiful color and fragrant aroma and is desired by people, poison is contained within it. A foolish person, attracted by its beautiful color, fragrant aroma, and delicious, pleasing taste, delights in eating it. When that food is digested, the foolish person then undergoes painful sufferings and death.

If good men and good women do not accept and retain this teaching, do not read and recite it fluently, and do not understand its meaning, yet teach others, saying:

The Buddhas of the ten directions throughout the past, future, and present, from their first arousing of the aspiration until attaining unsurpassed bodhi, entering nirvana without remainder, and the final extinction of the true Dharma—in the course of that time, the roots of goodness they planted while practicing the six paramitas; the roots of goodness they planted while cultivating the four dhyanas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighteen distinctive qualities; the roots of goodness they planted while purifying Buddha-lands and bringing beings to maturity;

together with the roots of goodness planted by the Buddhas and their disciples through morality, concentration, wisdom, liberation, the knowledge and vision of liberation, knowledge of all modes, unerring Dharma, and the constant practice of equanimity; together with the roots of goodness planted by those whom the Buddhas have predicted will become pratyekabuddhas, and by devas, nagas, and the eight classes of beings—all these merits are united, rejoiced in, and dedicated to unsurpassed bodhi.

Because this dedication apprehends characteristics and holds that there are dharmas to be attained, it is like food mixed with poison.

One who holds that there are dharmas to be attained can never make a right dedication.

Why is this? Because holding that there are dharmas to be attained is called an admixture of poison; it involves characteristics, movement, and conceptual proliferation.

If one dedicates merit in this way, one slanders the Buddha, fails to follow the Buddha’s teaching, and fails to accord with the true Dharma that has been taught.

Good men and good women who seek the Buddha-path should train in this way:

The roots of goodness planted by the Buddhas of the three times, from their first arousing of the aspiration until attaining Buddhahood, entering nirvana without remainder, and the final extinction of the true Dharma, together with those planted by their disciples while practicing prajnaparamita, up to their attainment of knowledge of all modes—all these merits should be dedicated thus: In accordance with the unsurpassed wisdom known by the Buddhas, with the characteristics of those roots of goodness and the nature of those roots of goodness, so too do I rejoice in them. As the Buddhas have known, so too do I dedicate them to unsurpassed bodhi.

If good men and good women dedicate merit in this way, they do not slander the Buddha; they accord with the Buddha’s teaching and with the Buddhadharma that has been taught. Such a dedication is not mixed with poison.

Furthermore, when good men and good women who seek the Buddha-path practice prajnaparamita, they should dedicate their roots of goodness in this way:

Just as form does not belong to the Desire Realm, does not belong to the Form Realm, does not belong to the Formless Realm, is not subsumed under any dharma, and is not designated as past, future, or present, so too is it with inner emptiness up to the emptiness of nonexistence and existence.

Just as the nature of dharmas, the characteristics of dharmas, the abiding of dharmas, ultimate reality, inconceivable nature, morality, concentration, wisdom, liberation, the knowledge and vision of liberation, and knowledge of all modes do not belong to the Desire Realm, the Form Realm, or the Formless Realm, are not subsumed under any dharma, and do not belong to the past, future, or present.

So too, this dedication, that to which the dedication is made, and the practitioner are not bound to anything. The Buddhas and these roots of goodness are likewise not bound to anything. These roots of goodness of shravakas and pratyekabuddhas are also not bound to anything, are not subsumed under any dharma, and do not belong to the past, future, or present.

If, while practicing prajnaparamita, a great bodhisattva knows that form and so forth are all not bound to anything, the bodhisattva cannot use a dharma that apprehends characteristics and assumes attainment to dedicate merit to unsurpassed bodhi.

Why is this?

Form and so forth are unborn. If a dharma is unborn, then it is no dharma; within no dharma, no dedication can be made.

A dedication made as described above is not mixed with poison.

If good men and good women who seek the Buddha-path apprehend characteristics and assume attainment when dedicating roots of goodness to unsurpassed bodhi, this is called a wrong dedication.

The Buddhas do not praise a wrong dedication.

Through such a wrong dedication, one cannot perfect dana-paramita up to prajnaparamita. One cannot perfect the four foundations of mindfulness up to the ten powers. One cannot purify Buddha-lands or bring beings to maturity.

If one cannot purify Buddha-lands or bring beings to maturity, one cannot attain unsurpassed bodhi.

Why is this? Because this dedication is mixed with poison.

Furthermore, when a bodhisattva practices prajnaparamita, the bodhisattva should reflect: ‘The dedication of roots of goodness as known by the Buddhas is the true and genuine dedication. I too dedicate them in accordance with the characteristics of that Dharma of dedication.’ This is called right dedication.”

The Buddha praised Subhuti: “Excellent, excellent! For the sake of accomplishing the Buddha’s work and for the sake of great bodhisattvas, you have taught the right dedication that should be practiced. It is through signlessness, nonattainment, nonarising, neither defilement nor purity, the absence of an inherent nature of dharmas, the emptiness of individual characteristics, and the perpetual emptiness of intrinsic nature, just like the nature of dharmas and ultimate reality.

Subhuti! Suppose all beings throughout the great trichiliocosm practiced the ten wholesome paths of karma, the four dhyanas, the four immeasurable minds, the four formless concentrations, and the five superknowledges. What do you think? Would those beings gain much merit?”

Subhuti replied: “Blessed One! They would gain very much merit.”

The Buddha said: “It would still not equal the merit of good men and good women who, without mentally apprehending those roots of goodness, dedicate them to unsurpassed bodhi. This merit is foremost, supremely subtle and unsurpassed, with nothing equal to it.

Subhuti! Suppose all beings throughout the great trichiliocosm attained the fruit of stream-entry up to pratyekabuddhahood.

Suppose good men and good women made the four kinds of offerings to them throughout their lives, treated them with reverence, honored and praised them, and fully supplied all that they required. Would they gain much merit through these causes and conditions?”

Subhuti replied: “Blessed One! They would gain very much merit.”

The Buddha said: “It would still not equal the merit of good men and good women who, without mentally apprehending those roots of goodness, dedicate them to unsurpassed bodhi. This merit is foremost, supremely subtle and unsurpassed, with nothing equal to it.

Furthermore, Subhuti! Suppose all beings throughout the great trichiliocosm aroused the aspiration for bodhi. Suppose each being adorned worlds as numerous as the sands of the Ganges and, for kalpas as numerous as the sands of the Ganges, reverently made offerings to these bodhisattvas. Would they gain very much merit through these causes and conditions?”

Subhuti replied: “Blessed One! They would gain exceedingly great, immeasurable, and boundless merit, for which no analogy could be found. If this merit possessed physical form, even lands as numerous as the sands of the Ganges could not contain it.”

The Buddha said: “Excellent, excellent! It is exactly as you have said. Even so, it would still not equal the merit of good men and good women who, without mentally apprehending those roots of goodness, dedicate them to unsurpassed bodhi.

Compared with the merit described above, the merit of this nonapprehending dedication is greater by hundreds of thousands of myriads of kotis of times; no calculation or analogy could ever compare with it.

Why is this?

Because those people apprehend characteristics and assume attainment when practicing the ten wholesome paths of karma, the four dhyanas, the four immeasurable minds, the four formless concentrations, and the five superknowledges; and they also apprehend characteristics and assume attainment when making offerings to and revering stream-enterers, up to making offerings to and revering bodhisattvas.

The Four Heavenly Kings and twenty thousand devas joined their palms, bowed to the Buddha, and said: “Blessed One! The dedication made by a great bodhisattva is exceedingly vast. This is because of the power of skillful means, because of nonattainment, because of signlessness, and because of noncognition. By dedicating roots of goodness to unsurpassed bodhi in this way, one does not fall into duality.”

Shakra, Lord of the Devas, together with countless devas of the Heaven of the Thirty-Three and other divine beings, offered the Buddha celestial flowers, celestial incense, jeweled necklaces, celestial banners and pennants, celestial drums, and celestial music, and said: “Blessed One! The dedication made by a great bodhisattva is exceedingly vast. This is because of the power of skillful means, because of nonattainment, and because of noncognition. By dedicating roots of goodness to unsurpassed bodhi in this way, one does not fall into duality.”

The Brahma gods, together with innumerable other gods, came and bowed at the Buddha’s feet, saying: “Blessed One! It is unprecedented that a bodhisattva, supported by prajnaparamita and through the power of skillful means, surpasses those previously mentioned who grasp at characteristics and suppose that there are dharmas to be attained.”

The gods from Light-Sound Heaven up to the Highest Form Heaven also bowed to the Buddha and spoke in the same way.

The Buddha said to the Four Heavenly Kings and the gods up to those of the Highest Form Heaven: “Sons of gods! Suppose that all beings throughout the great trichiliocosm were to arouse the aspiration for unsurpassed bodhi. All these bodhisattvas would recollect the roots of goodness of the Buddhas of the past, future, and present, and those of the sravakas and pratyekabuddhas, from their initial arousal of the aspiration until their abiding in the Dharma, together with the roots of goodness of all beings—such as generosity, moral discipline, patience, diligence, meditative concentration, wisdom, discipline, concentration, wisdom, liberation, knowledge and vision of liberation, and immeasurable other Buddha-dharmas—and, combining them all, rejoice in them.

Having rejoiced, they would dedicate them all to unsurpassed bodhi; yet they would do so by grasping at characteristics and supposing that there is something to be attained.

“Again, there may be good men and good women who arouse the aspiration for unsurpassed bodhi. They likewise recollect the roots of goodness of the Buddhas of the three times and of the sravakas and pratyekabuddhas, together with the roots of goodness of all beings and the other Buddha-dharmas, and, combining them all, rejoice in them. Yet because there is nothing to be attained, because dharmas are nondual, because there are no characteristics, because they do not grasp any dharma, and because they perceive no existence, this rejoicing is foremost, supreme, sublime, unsurpassed, and unequaled. Having rejoiced, they dedicate it to unsurpassed bodhi.

“The merit of these good men and good women surpasses the former merit by hundreds of thousands of myriads of kotis of times, to such an extent that no analogy can express it.”

Subhuti said: “Blessed One! The Buddha has said that the combined rejoicing of good men and good women is foremost, supreme, sublime, unsurpassed, and unequaled.

“Blessed One! How is such rejoicing foremost, even to the point of being unequaled?”

The Buddha said: “Subhuti! If good men and good women neither grasp nor reject the dharmas of the past, future, and present; neither recollect nor fail to recollect them; and neither attain nor fail to attain them—in those dharmas there is also no dharma that arises or ceases, is defiled or purified, increases or decreases, comes or goes, unites or disperses, enters or departs.

“Just as are the characteristics of all dharmas, the characteristic of suchness, the Dharma-nature, the abiding of Dharma, and the position of Dharma throughout the past, future, and present, so too do I rejoice. Having rejoiced, I dedicate it to unsurpassed bodhi.

“This dedication is foremost, supreme, sublime, unsurpassed, and unequaled.

“Subhuti! Compared with other forms of rejoicing, this Dharma of rejoicing surpasses them by hundreds of thousands of myriads of kotis of times, to such an extent that no analogy can approach it.

“Furthermore, Subhuti! If good men and good women seeking the Buddha Way wish to rejoice in the roots of goodness of the Buddhas of the three times—from their initial arousal of the aspiration until their abiding in the Dharma—and in those of the sravakas and pratyekabuddhas, even extending to immeasurable other Buddha-dharmas, together with the roots of goodness of other beings, they should rejoice in this way:

“They should contemplate that generosity is equal to liberation; that the other five perfections are also equal to liberation; that form, feeling, perception, formations, and consciousness are equal to liberation; that internal emptiness through the emptiness of nonexistence and existence are equal to liberation; that the four foundations of mindfulness through the factors of the Noble Eightfold Path are equal to liberation; that the ten powers through the wisdom of all modes are equal to liberation; that moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation are equal to liberation; that rejoicing is equal to liberation; that the dharmas of the past, future, and present are equal to liberation;

that the Buddhas of the ten directions are equal to liberation; that the dedications made by the Buddhas are equal to liberation; that the Buddhas themselves are equal to liberation; that the Buddhas’ entry into nirvana is equal to liberation; that sravakas and pratyekabuddhas are equal to liberation; that the entry into nirvana of sravakas and pratyekabuddhas is equal to liberation; that the characteristics of the dharmas of the Buddhas are equal to liberation; and that the characteristics of the dharmas of sravakas and pratyekabuddhas are equal to liberation.

The characteristics of all dharmas are likewise equal to liberation. The merit of my rejoicing in the characteristics of these roots of goodness and my dedication of it to unsurpassed bodhi are also equal to liberation, because they neither arise nor cease.

“Subhuti! This is called the great bodhisattva’s foremost, supreme, sublime, unsurpassed, and unequaled merit of rejoicing.

“Subhuti! A bodhisattva who accomplishes this merit will quickly attain unsurpassed bodhi.

“Furthermore, Subhuti! Suppose that, at present, good men and good women seeking the Buddha Way were, throughout their lives, to make offerings to as many presently abiding Buddhas, sravakas, and pratyekabuddhas throughout the ten directions as there are grains of sand in the Ganges, supplying them with everything they require and revering, honoring, and praising them, while grasping at characteristics and supposing there is something to be attained. Suppose they were also to practice moral discipline, patience, diligence, meditative concentration, and wisdom while grasping at characteristics and supposing there is something to be attained.

“Again, there may be good men and good women who arouse the aspiration to seek the unsurpassed and practice the six paramitas. Through the power of skillful means, they dedicate those roots of goodness to unsurpassed bodhi without grasping at characteristics and with nothing to be attained.

“This merit is foremost, supreme, sublime, unsurpassed, and unequaled. It surpasses the former merit by hundreds of thousands of myriads of kotis of times, to such an extent that no analogy can approach it.

“Subhuti! When a great bodhisattva practices the six paramitas in this way, through skillful means the bodhisattva should dedicate the roots of goodness to unsurpassed bodhi without grasping at characteristics and with nothing to be attained.”

CHAPTER ON ILLUMINATION

FORTY

Sariputra said: “Blessed One! Is this indeed prajnaparamita?”

The Buddha said: “It is indeed prajnaparamita!”

Sariputra said: “Blessed One! Prajnaparamita illuminates all dharmas because it is ultimately pure.

“Blessed One! Prajnaparamita should be reverently venerated.

“Blessed One! Prajnaparamita does not adhere to the three realms.

“Blessed One! Prajnaparamita dispels all darkness because every affliction and attachment to views is eradicated.

“Blessed One! Among all dharmas conducive to the Way, prajnaparamita is supreme.

“Blessed One! Prajnaparamita is security and peace because it can eradicate all fear, suffering, and distress.

“Blessed One! Prajnaparamita brings forth light because it is adorned with the five eyes.

“Blessed One! Prajnaparamita can guide beings who have fallen into wrong views because it entirely transcends the two extremes.

“Blessed One! Prajnaparamita is the wisdom of all modes because all afflictions and habitual tendencies are extinguished.

“Blessed One! Prajnaparamita is the mother of all great bodhisattvas because it gives birth to all Buddha-dharmas.

“Blessed One! Prajnaparamita neither arises nor ceases because its own characteristic is empty.

“Blessed One! Prajnaparamita is far removed from birth and death because it is neither eternal nor annihilated.

“Blessed One! Prajnaparamita is the refuge of those who have no one to rescue them because it bestows every precious treasure.

“Blessed One! Prajnaparamita is endowed with complete power because nothing can destroy it.

“Blessed One! Prajnaparamita can turn the Dharma wheel in three turnings and twelve aspects because all dharmas neither turn nor return.

“Blessed One! Prajnaparamita can reveal the nature of all dharmas because of the emptiness of nonexistence and existence.

“Blessed One! How should prajnaparamita be offered reverence?”

The Buddha said: “One should make offerings to prajnaparamita just as one makes offerings to the Buddha. One should bow to prajnaparamita just as one bows to the Buddha.

“Why is this?”

For the Buddha is not different from prajnaparamita, and prajnaparamita is the Buddha. The Buddha is prajnaparamita, and prajnaparamita is the Buddha.

From this prajnaparamita arise the Buddhas, bodhisattvas, pratyekabuddhas, arhats, anagamin, sakrdagamin, and srotapanna.

From this prajnaparamita arise the ten wholesome paths, the four dhyanas, the four immeasurable minds, the four formless concentrations, the five superknowledges, from inner emptiness through the emptiness of nonexistent and existent dharmas, and from the four foundations of mindfulness through the Noble Eightfold Path.

From this prajnaparamita arise the ten powers, the eighteen exclusive qualities, great loving-kindness, great compassion, and knowledge of all modes.”

At that time Sakra, Lord of the Devas, thought, “For what reason did Venerable Sariputra ask the Buddha about such matters?”

Sakra then asked Venerable Sariputra about this thought.

Venerable Sariputra said: “Kausika! Protected by prajnaparamita and through the power of skillful means, a great bodhisattva harmoniously rejoices in all the roots of goodness of the Buddhas of the three times, from their initial generation of bodhicitta until the abiding of the Dharma, and dedicates them all to unsurpassed bodhi. For this reason, I asked about such matters.

Kausika! The prajnaparamita of a great bodhisattva surpasses dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, and dhyana-paramita.

It is like people born blind—whether there are hundreds, thousands, or even hundreds of thousands of them—who, if no one guides them, cannot enter a city.

So too, when the five paramitas are separated from prajnaparamita, they are like blind people without a guide: they cannot advance upon the path and cannot attain knowledge of all modes.

If they are guided by prajnaparamita, then the five paramitas are said to have eyes and acquire the designation ‘paramita.’”

Sakra asked Venerable Sariputra: “According to what you have said, if prajnaparamita is absent, the five paramitas do not acquire the designation ‘paramita.’ If sila-paramita is absent, or if ksanti-paramita is absent, or if virya-paramita or dhyana-paramita is absent, then likewise the five paramitas do not acquire the designation ‘paramita.’

If this is so, why do you praise prajnaparamita alone?”

Venerable Sariputra said: “It is exactly as Kausika has said. If dana-paramita and the others are absent, then the five paramitas do not acquire the designation ‘paramita.’

Yet when a great bodhisattva abides in prajnaparamita, that bodhisattva can perfect dana-paramita through dhyana-paramita.

Therefore, among the five paramitas, prajnaparamita is foremost and supreme, most wondrous and immeasurable, without equal.”

Venerable Sariputra addressed the Buddha: “Blessed One! How should prajnaparamita be brought forth?”

The Buddha said: “Because form does not arise, prajnaparamita arises. Because feeling, perception, formations, and consciousness do not arise, prajnaparamita arises. Because dana-paramita through dhyana-paramita do not arise, prajnaparamita arises. Because inner emptiness through the emptiness of existent and nonexistent dharmas do not arise, and because the four foundations of mindfulness through knowledge of all modes do not arise, prajnaparamita arises.

Because all dharmas do not arise in this way, prajnaparamita should arise.”

Venerable Sariputra said: “Blessed One! How is it that because form does not arise, prajnaparamita arises? And so forth, how is it that because all dharmas do not arise, prajnaparamita should arise?”

The Buddha said: “Form neither originates nor arises because it is neither apprehended nor lost. And so forth, all dharmas neither originate nor arise because they are neither apprehended nor lost. Therefore, prajnaparamita arises.”

Venerable Sariputra said: “Blessed One! With which dharmas is prajnaparamita, arisen in this way, conjoined?”

The Buddha said: “It is conjoined with nothing. Therefore, it is called prajnaparamita.”

Venerable Sariputra said: “Blessed One! With which dharmas is it not conjoined?”

The Buddha said: “It is not conjoined with unwholesome dharmas, not conjoined with wholesome dharmas, not conjoined with worldly dharmas, not conjoined with supramundane dharmas, not conjoined with supramundane dharmas, not conjoined with contaminated dharmas, not conjoined with uncontaminated dharmas, not conjoined with blameworthy dharmas, not conjoined with blameless dharmas, not conjoined with conditioned dharmas, and not conjoined with unconditioned dharmas.

Why is this?

Because prajnaparamita does not arise for the sake of apprehending dharmas. Therefore, it is nowhere conjoined with any dharma.”

Sakra said: “Blessed One! Is this prajnaparamita also not conjoined with knowledge of all things?”

The Buddha said: “So it is. Kausika! Prajnaparamita is also not conjoined with knowledge of all things, and knowledge of all things likewise cannot be apprehended.

Why is this?

Prajnaparamita does not effect conjunction by way of names, characteristics, or dharmas.”

Sakra said: “How, then, is it conjoined?”

The Buddha said: “If a great bodhisattva neither grasps, nor makes coarse, nor abides, nor clings, nor severs, then even conjunction in this way has nowhere that it is conjoined. So too, although prajnaparamita is conjoined with all dharmas, it has nowhere that it is conjoined.”

Sakra said: “Blessed One! This is truly unprecedented. This prajnaparamita arises because all dharmas neither originate nor arise, and are neither apprehended nor lost.”

Venerable Subhuti said: “Blessed One! If, while practicing prajnaparamita, a great bodhisattva conceives that prajnaparamita is either conjoined with all dharmas or not conjoined with them, then that bodhisattva has abandoned prajnaparamita and departed from prajnaparamita.”

The Buddha said: “Subhuti! There is yet another cause and condition by which a great bodhisattva abandons prajnaparamita and becomes far removed from it.

If a great bodhisattva conceives that this prajnaparamita exists nowhere, is empty, and is not firm,

then that great bodhisattva has abandoned prajnaparamita and become far removed from it.”

Venerable Subhuti said: “Blessed One! When one has faith in prajnaparamita, in which dharmas does one not have faith?”

The Buddha said: “When one has faith in prajnaparamita, one does not have faith in form; does not have faith in feeling, perception, formations, or consciousness; does not have faith in the eye, ear, nose, tongue, body, or mind; does not have faith in forms, sounds, odors, tastes, tangible objects, or dharmas; does not have faith in the eye dhatu through the mind-consciousness dhatu; does not have faith in dana-paramita through dhyana-paramita; does not have faith in inner emptiness through the emptiness of nonexistent and existent dharmas; does not have faith in the four foundations of mindfulness through the factors of the Noble Eightfold Path; does not have faith in the ten powers through the eighteen exclusive qualities;

does not have faith in the fruit of srotapanna through the path of the pratyekabuddha; does not have faith in the bodhisattva path; and does not have faith in unsurpassed bodhi through knowledge of all modes.

Why is this?

Because form cannot be apprehended, when one has faith in prajnaparamita, one does not have faith in form. And so forth, because knowledge of all modes cannot be apprehended, when one has faith in prajnaparamita, one does not have faith in knowledge of all modes.

Therefore, Subhuti, when one has faith in prajnaparamita, one does not have faith in form, and so forth, through knowledge of all modes.”

Venerable Subhuti said: “Blessed One! This prajnaparamita is called the Great Paramita.

Why is this?

Because this prajnaparamita does not make form great and does not make form small; and so forth, it does not make unsurpassed bodhi great or small, nor does it make the Buddhas great or small.

Because this prajnaparamita does not cause form to unite and does not cause form to disperse; and so forth, it does not cause the Buddhas to unite or disperse.

Because this prajnaparamita does not make form immeasurable and does not make form not immeasurable; and so forth, it does not make the Buddhas immeasurable or not immeasurable.

For this prajnaparamita does not make form expansive, nor does it make form narrow; even so, it does not make the Buddhas expansive, nor does it make them narrow.

For this prajnaparamita does not make form powerful, nor does it make form powerless; even so, it does not make the Buddhas powerful, nor does it make them powerless.

For the foregoing causes and conditions, prajnaparamita is called the great paramita.

World-Honored One! If a newly aspiring bodhisattva does not depart from prajnaparamita, does not depart from dhyana-paramita, and likewise does not depart from dana-paramita, yet contemplates thus: “This prajnaparamita does not make form great, does not make form small, does not make form united, does not make form dispersed, does not make form immeasurable, does not make form not immeasurable, does not make form powerful, and does not make form powerless. So too with the Buddhas.”

If a bodhisattva understands in this way, he does not practice prajnaparamita. Why is this? Because these are not the characteristics of prajnaparamita—that is, making form great or small, and so forth through powerful or powerless; even to making the Buddhas great or small, powerful or powerless.

World-Honored One! Because this bodhisattva employs the notion of attainment, he thereby commits a grave error. That is, when practicing prajnaparamita, he makes form great or small, and so forth through powerful or powerless; even to making the Buddhas great or small, powerful or powerless.

World-Honored One! Because this bodhisattva employs the notion of attainment, he thereby commits a grave error. That is, when practicing prajnaparamita, he makes form great or small; even to making the Buddhas powerful or powerless.

Why is this?

Because for one who entertains the notion of attainment, there is no unsurpassed bodhi.

Why is this?

Because sentient beings do not arise, prajnaparamita does not arise; even so, because a Buddha does not arise, prajnaparamita does not arise.

Because the nature of sentient beings is empty, the nature of prajnaparamita is empty. Because the nature of form is empty, the nature of prajnaparamita is empty. Even so, because the nature of a Buddha is empty, the nature of prajnaparamita is empty.

Because sentient beings are not dharmas, prajnaparamita is not a dharma. Because form is not a dharma, prajnaparamita is not a dharma. Even so, because a Buddha is not a dharma, prajnaparamita is not a dharma.

Because sentient beings and form, through to a Buddha, are empty, prajnaparamita is empty.

Because sentient beings and form, through to a Buddha, are detached, prajnaparamita is detached.

Because sentient beings and form, through to a Buddha, do not exist, prajnaparamita does not exist.

Because sentient beings and form, through to a Buddha, are inconceivable, prajnaparamita is inconceivable.

Because sentient beings and form, through to a Buddha, do not cease, prajnaparamita does not cease.

Because sentient beings and form, through to a Buddha, are unknowable, prajnaparamita is unknowable.

Because the powers of sentient beings through to a Buddha are not accomplished, the powers of prajnaparamita are not accomplished.

Therefore, World-Honored One, the prajnaparamita of a great bodhisattva is called the Great Paramita.”

CHAPTER: FAITH AND UNDERSTANDING

FORTY-ONE

Venerable Sariputra said: “World-Honored One! There are great bodhisattvas who have faith in and understand this prajnaparamita. From where were these great bodhisattvas born here? How long has it been since they first generated the aspiration for bodhi? How many Buddhas have they made offerings to? How long have they practiced the six paramitas that they are now able to accord with and understand the profound meaning of prajnaparamita?”

The Buddha said: “These great bodhisattvas made offerings to the Buddhas of the ten directions before being born here. These great bodhisattvas generated the aspiration for unsurpassed bodhi immeasurable, boundless, asamkhya hundreds of thousands of myriads of kotis of kalpas ago. From the time they first generated the aspiration for bodhi, these great bodhisattvas have constantly practiced the six paramitas.

Sariputra! When these great bodhisattvas see or hear prajnaparamita, they immediately think: ‘I see the Buddha and hear the Buddha teach the Dharma.’

Sariputra! These great bodhisattvas are able to accord with and understand the profound meaning of prajnaparamita because it is signless, nondual, and without attainment.”

Venerable Subhuti said: “World-Honored One! Can this prajnaparamita be heard or seen?”

The Buddha said: “There is no one who hears this prajnaparamita, nor is there anyone who sees it.

Prajnaparamita is neither heard nor seen, because all dharmas are insentient.

Dhyana-paramita, virya-paramita, kshanti-paramita, sila-paramita, and dana-paramita are neither heard nor seen, because all dharmas are insentient.

The four foundations of mindfulness through to the Noble Eightfold Path are neither heard nor seen, because all dharmas are insentient.

The ten powers through to the unique qualities are neither heard nor seen, because all dharmas are insentient.

The Buddha and the path to Buddhahood are neither heard nor seen, because all dharmas are insentient.”

Venerable Subhuti said: “World-Honored One! For how long must this bodhisattva have practiced the path to be able to practice this profound prajnaparamita?”

The Buddha said: “Subhuti! This must be explained by making distinctions.

There are great bodhisattvas who, upon first generating the aspiration, train in and practice the profound six paramitas. Through the power of skillful means, they do not destroy any dharma and do not perceive any dharma as being without benefit. They never depart from the practice of the six paramitas, nor do they depart from the Buddhas.

Traveling from one world to another, if they wish to use the power of their roots of goodness to make offerings to the Buddhas, they immediately obtain their wish. They will never again be conceived in the womb of a human mother. They never lose their superknowledges, and they never give rise to afflictions or thoughts of becoming a sravaka or pratyekabuddha.

They travel from one buddha-land to another to bring sentient beings to maturity and purify buddha-lands.

Subhuti! Great bodhisattvas are able to train in and practice prajnaparamita in this way.

Furthermore, Subhuti! There are great bodhisattvas who have seen many Buddhas. Although for immeasurable hundreds of thousands of kotis of kalpas they followed the Buddhas and practiced the six paramitas, because they lacked the power of skillful means and acted entirely with the notion of attainment, when they heard the profound prajnaparamita explained, they immediately left the assembly, showing no reverence for the profound prajnaparamita or the Buddhas. Those great bodhisattvas are presently seated in this great assembly; when they hear the profound prajnaparamita, they dislike it and therefore leave.

Why is this?

Because in previous lives these people left when they heard the profound prajnaparamita taught, in this life they likewise leave when they hear the profound prajnaparamita taught, and their bodies and minds are not in harmony.

These people plant the karmic seeds and conditions of delusion.

Because of the karmic conditions of delusion, when they hear the profound prajnaparamita explained, they disparage it. By disparaging prajnaparamita, they thereby disparage the omniscience and knowledge of all modes of the Buddhas of the three times.

Because these people disparage the omniscience of the Buddhas of the three times, they generate the karma of destroying the Dharma. Through the combined causes and conditions of the offense of destroying the Dharma, they fall into the great hells for immeasurable hundreds of thousands of myriads of kotis of years.

These destroyers of the Dharma pass from one great hell to another great hell. When the conflagration at the end of a kalpa arises there, they are transferred and reborn in a great hell in another realm, passing from one great hell to another great hell. If a conflagration arises in that realm, they are again reborn in a great hell in another realm. In this way they are successively reborn throughout the worlds of the ten directions. Because the offense of destroying the Dharma has not yet been exhausted, they are born again in this realm and pass from one great hell to another great hell, undergoing immeasurable suffering. When the conflagration at the end of a kalpa arises in this realm, they are again reborn in a great hell in another realm.

When these people are reborn as animals, the suffering they undergo because of the offense of destroying the Dharma is likewise the same.

When the grave offense had gradually become lighter, this person might obtain a human body, yet be born into a family of the congenitally blind, or into a Chandala family, or into a lowly household such as that of night-soil collectors, bearers of corpses, and so forth. They might be born without eyes, with only one eye, blind, without a tongue, without ears, or without hands and feet. Wherever they were reborn, there would be no Buddha, no true Dharma, and no disciples of the Buddha. Why is this? Because the accumulated offense of destroying the Dharma is exceedingly grave, they undergo such retribution.”

Venerable Sariputra said, “Blessed One! Are the five heinous offenses and the offense of destroying the Dharma similar to one another?”

The Buddha said, “They should not be said to be similar. Why is this?

“If someone hears the profound prajnaparamita taught but is unable to believe it, and then slanders it, saying, ‘This Dharma should not be studied. It is not Dharma, not a wholesome teaching, not the Buddha’s word, and not the Buddha’s teaching,’

“this person not only slanders it himself but also tells others to slander prajnaparamita.

“This person not only destroys his own person but also destroys others.

“This person not only drinks poison and kills himself but also poisons others.

“This person not only brings about his own ruin but also brings about the ruin of others.

“This person not only fails himself to believe and understand the profound prajnaparamita but also causes others not to believe or understand it.

“Sariputra! I do not even permit the name of such a person to be heard, much less permit anyone to see or dwell together with him.

“Why is this?

“Know that this person is called one who defiles the true Dharma and has fallen into a corrupt and ruinous nature of dark impurity.

“Those who hear and accept this person’s words will likewise undergo such suffering.

“Sariputra! Whoever destroys prajnaparamita is called a destroyer of the Dharma.”

Venerable Sariputra said, “The Blessed One has said that a destroyer of the Dharma must bear grave offenses, but has not described the size and form of the body that this person must assume.”

The Buddha said, “There is no need to describe the size and form of the body this person will assume.

“Why is this?

“If this destroyer of the Dharma heard of the size and form of the body he must assume, he would vomit hot blood, die, or come near to death.

“Upon hearing of such a body and such grave offenses, this destroyer of the Dharma would become profoundly distressed, as though an arrow had pierced his heart. He would gradually wither away, thinking, ‘Because of the offense of destroying the Dharma, I shall obtain the body of a great demon and undergo immeasurable suffering such as this.’”

For this reason, the Buddha did not permit Sariputra to ask about the size and form of the body that this destroyer of the Dharma must assume.

Venerable Sariputra said, “May the Blessed One explain it as a clear admonition for people in future ages, enabling them to know that through the sinful karma of destroying the Dharma, one obtains such a huge, hideous body and undergoes such suffering.”

The Buddha said, “If people in future ages hear that the causes and conditions of the karma of destroying the Dharma are so profoundly grave that one must undergo immeasurable suffering for an extremely long time in the great hells, that alone will suffice as a clear admonition.”

Venerable Sariputra said, “Blessed One! If good men and good women of wholesome and pure nature hear this Dharma, it will suffice as a basis for their reliance. They would rather lose their lives than destroy the true Dharma. They will think, ‘If I destroy the true Dharma, I shall have to undergo suffering such as this.’”

Venerable Subhuti said, “Good men and good women should carefully guard the three kinds of karma of body, speech, and mind so that they do not undergo suffering such as this: being unable to see a Buddha, unable to hear the Dharma, unable to draw near to the Sangha, being born in a land without a Buddha, being born into an impoverished household, or having others refuse to believe and accept their words.

“Blessed One! Is it through causes and conditions involving bodily and verbal karma that one incurs such a grave offense of destroying the Dharma?”

The Buddha said, “It is through causes and conditions involving verbal karma that one incurs such a grave offense of destroying the Dharma.

“Subhuti! After entering the Buddha-Dharma, leaving the household life, and receiving the precepts, that foolish person destroys the profound prajnaparamita, disparages it, and refuses to believe and accept it.

“Subhuti! To destroy prajnaparamita and disparage prajnaparamita is to destroy the omniscience of all Buddhas throughout the ten directions. To destroy omniscience is to destroy the Jewel of the Buddha. To destroy the Jewel of the Buddha is to destroy the Jewel of the Dharma. To destroy the Jewel of the Dharma is to destroy the Jewel of the Sangha. To destroy the Three Jewels is to destroy the right view of the world. To destroy the right view of the world is to destroy the four foundations of mindfulness, up to omniscience and knowledge of all modes. To destroy knowledge of all modes is to incur immeasurable, boundless asamkhyeyas of offenses and to undergo immeasurable, boundless asamkhyeyas of sorrow and suffering.”

Venerable Subhuti said, “Blessed One! Through how many causes and conditions does this foolish person disparage and destroy the profound prajnaparamita?”

The Buddha said, “There are four causes and conditions. First, being directed by Mara. Second, not believing the profound Dharma, neither believing nor understanding it, and having an impure mind. Third, associating with evil teachers and companions, having a deluded and indolent mind, and clinging firmly to the body composed of the five skandhas. Fourth, being frequently angry, arrogant, and contemptuous of others.

“Subhuti! Because of these four causes and conditions, a foolish person seeks to destroy the profound prajnaparamita.”

Venerable Subhuti said, “Blessed One! Those who associate with evil companions, plant unwholesome roots, and fail to apply themselves diligently to cultivating wholesome Dharma find this profound prajnaparamita difficult to believe and difficult to understand.”

The Buddha said, “So it is. Such people find this profound prajnaparamita difficult to believe and difficult to understand.”

Venerable Subhuti said, “Blessed One! Why is this prajnaparamita so profound, difficult to believe, and difficult to understand?”

The Buddha said, “Subhuti! Form is neither bound nor released. Why is this? Because the nature of nonexistence is form.

“Feeling, perception, formations, and consciousness are neither bound nor released. Why is this? Because the nature of nonexistence is feeling, perception, formations, and consciousness.

“Dana paramita through prajnaparamita are neither bound nor released. Why is this? Because the nature of nonexistence is the six paramitas.

“Inner emptiness through the emptiness of nonphenomena and phenomena are neither bound nor released. Why is this? Because the nature of nonexistence is inner emptiness through the emptiness of nonphenomena and phenomena.

“The four foundations of mindfulness through omniscience and knowledge of all modes are neither bound nor released. Why is this? Because the nature of nonexistence is the four foundations of mindfulness through omniscience and knowledge of all modes, which are neither bound nor released. Why is this? Because the nature of nonexistence is the four foundations of mindfulness through omniscience and knowledge of all modes.

“Subhuti! The beginningless limit of form is neither bound nor released. Why is this? Because the nature of nonexistence at the beginningless limit is form.

“Up to the beginningless limit of knowledge of all modes is neither bound nor released. Why is this? Because the nature of nonexistence at the beginningless limit is knowledge of all modes.

“Subhuti! The future limit of form, up to the future limit of knowledge of all modes, is neither bound nor released. Why is this? Because nonexistence at the future limit is form, up to knowledge of all modes.

“Subhuti! Form in the present, up to knowledge of all modes in the present, is neither bound nor released. Why is this? Because the nature of nonexistence in the present is form, up to knowledge of all modes.”

Venerable Subhuti said, “Blessed One! Those who do not apply themselves diligently and vigorously, do not plant roots of goodness, associate with evil companions, are indolent and habitually forgetful, and lack wisdom and skillful means truly find prajnaparamita difficult to believe and difficult to understand.”

The Buddha said, “Subhuti! So it is. Such people truly find this prajnaparamita difficult to believe and difficult to understand. Why is this? Because when form is pure, its fruit is also pure. When feeling, perception, formations, and consciousness are pure, their fruit is also pure. Up to when unsurpassed bodhi is pure, its fruit is also pure.

“Furthermore, the purity of form is itself the purity of prajnaparamita. The purity of prajnaparamita is itself the purity of form.”

Even so, the purity of the knowledge of all modes is the purity of prajnaparamita. The purity of prajnaparamita is the purity of the knowledge of all modes.

The purity of form and the purity of prajnaparamita are not two, not different, not severed, and not destroyed. Even so, the purity of the knowledge of all modes and the purity of prajnaparamita are not two, not different, not severed, and not destroyed.

Furthermore, Subhuti! Because of nondual purity, form is pure. Because of nondual purity, the knowledge of all modes is pure.

Why is this? Because this nondual purity and the purity of form, up to the purity of the knowledge of all modes, are not two and not different.

Because the self, sentient beings, up to the knower and the seer are pure, form, up to the knowledge of all modes, is pure.

Because form, up to the knowledge of all modes, is pure, the self and sentient beings, up to the knower and the seer, are pure.

Why is this? Because this purity of the self, up to the seer, and the purity of form, up to the knowledge of all modes, are not two, not different, not severed, and not destroyed.

Subhuti! Because greed, hatred, and delusion are pure, form, up to the knowledge of all modes, is pure.

Why is this? Because the purity of greed, hatred, and delusion and the purity of form, up to the knowledge of all modes, are not two and not different.

Subhuti! Because ignorance is pure, formations are pure. Because formations are pure, consciousness is pure.

Because consciousness is pure, name-and-form is pure. Because name-and-form is pure, the six sense bases are pure. Because the six sense bases are pure, contact is pure.

Because contact is pure, feeling is pure. Because feeling is pure, craving is pure. Because craving is pure, clinging is pure.

Because clinging is pure, becoming is pure. Because becoming is pure, birth is pure. Because birth is pure, aging and death are pure.

Because aging and death are pure, prajnaparamita is pure. Because prajnaparamita is pure, dhyana is pure. Even so, because dana is pure, inner emptiness is pure.

Because inner emptiness is pure, up to the emptiness of nonexistence and existence is pure. Because the emptiness of nonexistence and existence is pure, the four foundations of mindfulness, up to all-knowledge, are pure. Because all-knowledge is pure, the knowledge of all modes is pure.

Why is this? Because this all-knowledge and the knowledge of all modes are not two, not different, not severed, and not destroyed.

Furthermore, Subhuti! Because prajnaparamita is pure, form is pure. Even so, because prajnaparamita is pure, all-knowledge is pure.

Why is this? Because this prajnaparamita and all-knowledge are not two and not different.

Subhuti! Because dhyana-paramita is pure, up to all-knowledge is pure. Even so, because dana-paramita is pure, up to all-knowledge is pure. Because inner emptiness is pure, up to all-knowledge is pure. Because the four foundations of mindfulness are pure, up to all-knowledge is pure.

Subhuti! Because all-knowledge is pure, up to prajnaparamita is pure.

Subhuti! Because the conditioned is pure, the unconditioned is pure.

Why is this? Because the conditioned is pure, the unconditioned is pure.

Why is this? Because the purity of the conditioned and the purity of the unconditioned are not two, not different, not severed, and not destroyed.

Subhuti! Because the past is pure, the future and the present are pure; therefore, the future and the present are pure. Because the future is pure, the past and the present are pure. Because the present is pure, the past and the future are pure.

Why is this? Because the purity of the present and the purity of the past and the future are not two, not different, not severed, and not destroyed.”