摩訶般若波羅蜜經

CHAPTER ON PRAISING PURITY

FORTY-TWO

Venerable Sariputra said, “World-Honored One! This purity is exceedingly profound!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Through the purity of which dharmas is this purity exceedingly profound?”

The Buddha said, “Because form is pure, this purity is exceedingly profound. Because feeling, perception, formations, and consciousness are pure; because the four foundations of mindfulness are pure, up to and including the eighteen unique qualities; because bodhisattvas are pure; because Buddhas are pure; and because all-knowledge and knowledge of all modes are pure, this purity is exceedingly profound.”

Venerable Sariputra said, “World-Honored One! This purity is exceedingly luminous!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Through the purity of which dharmas is this purity exceedingly luminous?”

The Buddha said, “Because prajnaparamita, up to and including dana paramita, is pure, this purity is exceedingly luminous. Because the four foundations of mindfulness, up to and including knowledge of all modes, are pure, this purity is exceedingly luminous.”

Venerable Sariputra said, “World-Honored One! This purity has no continuity!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Because which dharmas have no continuity does this purity have no continuity?”

The Buddha said, “Because form neither goes nor continues, this purity has no continuity. Up to and including because knowledge of all modes neither goes nor continues, this purity has no continuity.”

Venerable Sariputra said, “World-Honored One! This purity is stainless!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Because which dharmas are stainless is this purity stainless?”

The Buddha said, “Because the nature of form is always pure, this purity is stainless. Up to and including because the nature of knowledge of all modes is always pure, this purity is stainless.”

Venerable Sariputra said, “World-Honored One! This purity is without attainment and without attachment!” The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Because which dharmas are without attainment and without attachment is this purity without attainment and without attachment?”

The Buddha said, “Because form is stainless and unattached, up to and including because knowledge of all modes is without attainment and without attachment, this purity is without attainment and without attachment.”

Venerable Sariputra said, “World-Honored One! This purity is unborn!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “World-Honored One! Because which dharmas are unborn is this purity unborn?”

The Buddha said, “Because form is unborn, up to and including because knowledge of all modes is unborn, this purity is unborn.”

Venerable Sariputra said, “World-Honored One! This purity is not born in the Desire Realm!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is this purity not born in the Desire Realm?”

The Buddha said, “Because the nature of the Desire Realm is unobtainable, this purity is not born in the Desire Realm!”

Venerable Sariputra said, “World-Honored One! This purity is not born in the Form Realm!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is this purity not born in the Form Realm?”

The Buddha said, “Because the nature of the Form Realm is unobtainable, this purity is not born in the Form Realm.”

Venerable Sariputra said, “World-Honored One! This purity is not born in the Formless Realm?”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is this purity not born in the Formless Realm?”

The Buddha said, “Because the nature of the Formless Realm is unobtainable, this purity is not born in the Formless Realm.”

Venerable Sariputra said, “World-Honored One! This purity is noncognizing!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is this purity noncognizing?”

The Buddha said, “Because dharmas are insentient, this purity is noncognizing.”

Venerable Sariputra said, “World-Honored One! Because form is noncognizing, this purity is pure!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is it that because form is noncognizing, this purity is pure?”

The Buddha said, “Because the intrinsic nature of form is empty, form is noncognizing, and this purity is pure.”

Venerable Sariputra said, “World-Honored One! Because feeling, perception, formations, and consciousness are noncognizing, this purity is pure!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is it that because feeling, perception, formations, and consciousness are noncognizing, this purity is pure?”

The Buddha said, “Because the intrinsic nature of feeling, perception, formations, and consciousness is empty, feeling, perception, formations, and consciousness are noncognizing, and this purity is pure.”

Venerable Sariputra said, “World-Honored One! Because all dharmas are pure, this purity is pure!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why is it that because all dharmas are pure, this purity is pure?”

The Buddha said, “Because all dharmas are unobtainable, all dharmas are pure, and this purity is pure.”

Venerable Sariputra said, “World-Honored One! This prajnaparamita neither increases nor diminishes all-knowledge!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “World-Honored One! Why does this prajnaparamita neither increase nor diminish all-knowledge?”

The Buddha said, “Because the Dharma abides eternally, this prajnaparamita neither increases nor diminishes all-knowledge.”

Venerable Sariputra said, “World-Honored One! This pure prajnaparamita accepts nothing among dharmas!”

The Buddha said, “Because it is ultimately pure.”

Venerable Sariputra said, “Why does pure prajnaparamita accept nothing among dharmas?”

The Buddha said, “Because the Dharma-nature is unmoving, this pure prajnaparamita accepts nothing among dharmas.”

Venerable Subhuti said, “World-Honored One! Because the self is pure, is form pure and ultimately pure?”

The Buddha said, “Because the self has no existence, form has no existence and is ultimately pure.”

Venerable Subhuti said, “World-Honored One! Because the self is pure, feeling, perception, formations, and consciousness are pure!”

The Buddha said, “Because they are ultimately pure.”

Venerable Subhuti said, “For what reason, because the self is pure, are feeling, perception, formations, and consciousness pure and ultimately pure?”

The Buddha said, “Because the self has no existence, feeling, perception, formations, and consciousness have no existence and are ultimately pure.”

Venerable Subhuti said, “World-Honored One! Because the self is pure, the six paramitas, the four foundations of mindfulness, up to and including the eighteen unique qualities, are pure!”

The Buddha said, “Because they are ultimately pure.

Why is this so?

Because the self has no existence, the six paramitas, up to and including the eighteen unique qualities, have no existence and are ultimately pure.”

Venerable Subhuti said, “World-Honored One! Because the self is pure, the fruit of stream-entry, up to and including the path to Buddhahood, is pure!”

The Buddha said, “Because they are ultimately pure.

Why is this so?

Because their own characteristics are empty.”

Venerable Subhuti said, “World-Honored One! Because the self is pure, all-knowledge is pure!”

The Buddha said, “Because it is ultimately pure.

Why is this so?

Because it is without characteristics and without thought.”

Venerable Subhuti said, “World-Honored One! Because of the purity of both, non-attainment and non-attachment are purity!”

The Buddha said, “Because it is ultimately pure.

Why is this so?”

Because they are neither defiled nor purified.”

Venerable Subhuti said, “World-Honored One! Because the self is boundless, form, feeling, perception, formations, and consciousness are pure!”

The Buddha said, “Because they are ultimately pure.

Why is this?

Because of ultimate emptiness and beginningless emptiness.”

Venerable Subhuti said, “World-Honored One! If a great bodhisattva can know in this way, that one is called a great bodhisattva of prajnaparamita!”

The Buddha said, “Because of ultimate purity.

Why is this?

Because that bodhisattva knows the varieties of the paths.”

Venerable Subhuti said, “World-Honored One! When a great bodhisattva practices prajnaparamita, through the power of skillful means, that bodhisattva reflects that form does not know form; feeling, perception, formations, and consciousness do not know feeling, perception, formations, and consciousness; past dharmas do not know past dharmas; future dharmas do not know future dharmas; and present dharmas do not know present dharmas.”

The Buddha said, “When a great bodhisattva practices prajnaparamita, through the power of skillful means, that bodhisattva does not think, ‘I give to others,’ nor does that bodhisattva think, ‘I observe the precepts; I observe the precepts in this way. I practice patience; I cultivate patience in this way. I practice diligence; I practice diligence in this way. I enter meditation; I enter meditation in this way. I cultivate wisdom; I cultivate wisdom in this way. I acquire merit; I acquire merit in this way.’

Nor does this great bodhisattva think, ‘I shall enter the stage of a bodhisattva. I shall purify a Buddha-land and bring sentient beings to fulfillment. I shall attain knowledge of all modes.’

Subhuti! When this great bodhisattva practices prajnaparamita, through the power of skillful means, that bodhisattva has no discriminating thoughts or conceptions, because of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, emptiness of dispersion, emptiness of intrinsic nature, emptiness of all dharmas, and emptiness of their own characteristics.

Subhuti! This is called a great bodhisattva who, while practicing prajnaparamita, becomes unobstructed through the power of skillful means.”

Sakra Devendra asked Venerable Subhuti, “How do good men seeking the bodhisattva path encounter obstructive dharmas?”

Venerable Subhuti said, “Kausika! There are good men and good women seeking the bodhisattva path who grasp at characteristics in the mind. That is, they grasp at the characteristic of dana paramita, grasp at the characteristic of sila paramita, and so forth through the characteristic of prajnaparamita; they grasp at the characteristic of inner emptiness, and so forth through the characteristic of the emptiness of nonexistence and existence; they grasp at the characteristic of the four foundations of mindfulness, and so forth through the characteristic of the Noble Eightfold Path; they grasp at the characteristic of the ten powers, and so forth through the characteristic of the eighteen unique qualities; they grasp at the characteristics of the Buddhas;

and they grasp at the characteristics of the wholesome roots planted by the Buddhas.

Taking hold of characteristics, they dedicate all that combined merit to unsurpassed bodhi. These are the obstructive dharmas of good men and good women seeking the bodhisattva path.

By employing the foregoing dharmas, they cannot practice prajnaparamita without obstruction.

Why is this?

Because the characteristics of form, feeling, perception, formations, and consciousness cannot be dedicated, and so forth through the characteristic of knowledge of all modes, which cannot be dedicated.

Kausika! If a great bodhisattva teaches and transforms others so that they may reach unsurpassed bodhi, that bodhisattva must teach them the true characteristic of all dharmas.

If good men and good women seek the bodhisattva path, when practicing dana paramita, they should not discriminate, ‘I give. I observe the precepts. I practice patience. I practice diligence. I enter meditation. I possess wisdom.’ They should not discriminate, ‘I cultivate inner emptiness,’ through ‘I cultivate the emptiness of nonexistence and existence’; or ‘I cultivate the four foundations of mindfulness,’ through the unique qualities and even unsurpassed bodhi.

If they teach and transform others concerning unsurpassed bodhi in this way, they themselves will not fall into error, and their teaching will accord with the Dharma taught by the Buddha, enabling good men and good women to leave behind all obstructive dharmas.”

The Buddha praised Venerable Subhuti, saying, “Excellent, excellent! It is exactly as you have spoken concerning the dharmas that obstruct bodhisattvas.

Now listen once more to the subtle characteristics of obstruction.

There are good men and good women who have generated the aspiration for unsurpassed bodhi and who grasp at characteristics when contemplating the Buddhas.

Subhuti! Whatever characteristics they apprehend are all characteristics of obstruction.

Furthermore, regarding however many wholesome roots the Buddhas possess from the time they first generate the aspiration until the time the Dharma abides, these good men and good women grasp at their characteristics, recollect them, and then dedicate them to unsurpassed bodhi.

Subhuti! Whatever characteristics they apprehend are all characteristics of obstruction.

Furthermore, they grasp at the characteristics of the wholesome roots of the Buddhas, their great disciples, and other sentient beings, and dedicate them to unsurpassed bodhi.

Subhuti! Whatever characteristics they apprehend are all characteristics of obstruction.

Why is this?

One should not grasp at characteristics when contemplating the Buddhas. Nor should one grasp at characteristics when contemplating the wholesome roots of the Buddhas.”

Venerable Subhuti said, “World-Honored One! This prajnaparamita is exceedingly profound!”

The Buddha said, “Because all dharmas are perpetually free from all characteristics.”

Venerable Subhuti said, “World-Honored One! I should reverently pay homage to prajnaparamita.”

The Buddha said, “Because this prajnaparamita neither arises nor acts, no one can apprehend it.”

Venerable Subhuti said, “World-Honored One! All dharmas likewise can neither be known nor apprehended.”

The Buddha said, “All dharmas have one single nature, not two natures.

This single dharma-nature is itself no-nature. This no-nature is precisely their nature. This nature neither arises nor acts.

So it is. If a great bodhisattva knows that the single nature of all dharmas is no-nature, neither arising nor acting, that bodhisattva leaves behind all characteristics of obstruction.”

Venerable Subhuti said, “World-Honored One! This prajnaparamita is difficult to know and difficult to understand.”

The Buddha said, “It is exactly as you say. In this prajnaparamita, there is no one who sees, no one who hears, no one who understands, no one who knows, and no one who attains.”

Venerable Subhuti said, “World-Honored One! This prajnaparamita is inconceivable.”

The Buddha said, “It is exactly as you say. This prajnaparamita is not born from mind; it is not born from form, feeling, perception, formations, or consciousness; and so forth, it is not born from the eighteen unique qualities.”

CHAPTER ON NON-ACTION

FORTY-THREE

Venerable Subhuti said, “World-Honored One! This prajnaparamita has nothing that it does!”

The Buddha said, “Because an agent cannot be apprehended. Because form cannot be apprehended, and so forth through all dharmas, which cannot be apprehended.”

Venerable Subhuti said, “If a great bodhisattva wishes to practice prajnaparamita, how should that bodhisattva practice it?”

The Buddha said, “If a great bodhisattva wishes to practice prajnaparamita, that bodhisattva does not practice with regard to form; does not practice with regard to feeling, perception, formations, or consciousness; and so forth, does not practice with regard to knowledge of all modes. This is the practice of prajnaparamita.

If a great bodhisattva, with regard to form and so forth through knowledge of all modes, practices neither permanence nor impermanence, that is the practice of prajnaparamita.

If a great bodhisattva, with regard to form and so forth through knowledge of all modes, practices neither suffering nor happiness, that is the practice of prajnaparamita.

If a great bodhisattva, with regard to form and so forth through knowledge of all modes, practices neither self nor non-self, that is the practice of prajnaparamita.

If a great bodhisattva, with regard to form and so forth through knowledge of all modes, practices neither purity nor impurity, that is the practice of prajnaparamita.

Why is this?

Because form, feeling, perception, formations, and consciousness, and so forth through knowledge of all modes, are originally without intrinsic nature. How, then, could there be permanence or impermanence, suffering or happiness, self or non-self, purity or impurity?”

Moreover, Subhuti! When practicing prajnaparamita, if a great bodhisattva does not course in incomplete form, up to and including not coursing in incomplete knowledge of all modes, then that is the practice of prajnaparamita.

Why is this? Because when form is incomplete, it is not called form. By likewise not coursing in this, one practices prajnaparamita. Up to and including when knowledge of all modes is incomplete, it is not called knowledge of all modes. By likewise not coursing in this, one practices prajnaparamita.”

Venerable Subhuti said, “This is truly unprecedented! The Blessed One has skillfully explained the characteristics of obstruction and non-obstruction pertaining to good men and good women who seek the bodhisattva path.”

The Buddha said, “So it is. The Buddha has skillfully explained the characteristics of obstruction and non-obstruction pertaining to good men and good women who seek the bodhisattva path.

Moreover, Subhuti! When practicing prajnaparamita, if a great bodhisattva does not course in form and is unobstructed, then he courses in prajnaparamita. Up to and including if he does not course in knowledge of all modes and is unobstructed, then he courses in prajnaparamita.

Subhuti! When practicing prajnaparamita in this way, a great bodhisattva knows form to be unobstructed; knows feeling, perception, formations, and consciousness to be unobstructed; and, up to and including, knows knowledge of all modes to be unobstructed. He knows the fruit of stream-entry to be unobstructed and, up to and including, knows the path to unsurpassed bodhi to be unobstructed.”

Venerable Subhuti said, “This is unprecedented, O Blessed One!

Whether this extremely profound Dharma is expounded or not expounded, it neither increases nor decreases.”

The Buddha said, “So it is. Whether this extremely profound Dharma is spoken or not spoken, it neither increases nor decreases.

Subhuti! It is like an illusory person who, whether praised or disparaged, neither increases nor decreases. When praised, he does not rejoice; when disparaged, he does not grieve.

Subhuti! The characteristics of all dharmas are likewise. When spoken of, they remain no different from their original state; when not spoken of, they also remain no different from their original state.”

Venerable Subhuti said, “O Blessed One! What the great bodhisattvas undertake is exceedingly difficult. While cultivating this prajnaparamita, they neither rejoice nor grieve, yet they are able to train in prajnaparamita. Nor do they regress from unsurpassed bodhi.

Why is this?

O Blessed One! To cultivate prajnaparamita is like cultivating empty space.

Just as within empty space there is no prajnaparamita, up to and including no dana paramita; just as within empty space there are no form, feeling, perception, formations, or consciousness, up to and including none of the eighteen exclusive qualities; and just as within empty space there is no fruit of stream-entry, up to and including no path to unsurpassed bodhi—so too is the cultivation of prajnaparamita.

O Blessed One! Everyone should pay homage to these great bodhisattvas who are able to don the armor of the great vow.

O Blessed One! For the sake of sentient beings, these great bodhisattvas don the armor of the great vow and diligently exert themselves, like empty space donning the armor of the great vow and diligently exerting itself.

O Blessed One! These great bodhisattvas wish to liberate sentient beings as though wishing to liberate empty space.

O Blessed One! These great bodhisattvas don the armor of the great vow as though empty space, pervading all sentient beings, were donning the armor of the great vow.

O Blessed One! These great bodhisattvas don the armor of the great vow and wish to liberate sentient beings as though lifting up empty space.

O Blessed One! These great bodhisattvas have attained the power of great diligence and, wishing to liberate sentient beings, arouse the aspiration for unsurpassed bodhi.

O Blessed One! These great bodhisattvas are exceedingly courageous and, in order to liberate sentient beings who are like empty space, arouse the aspiration for unsurpassed bodhi.

Why is this?

O Blessed One! Suppose Buddhas filled the entire great trichiliocosm as densely as bamboo, reeds, sugarcane, rice, sesame, thickets, and forests, and continually taught the Dharma for an entire kalpa or nearly a kalpa. Suppose each Buddha liberated immeasurable, boundless, countless sentient beings and caused them to enter nirvana.

Even then, the realm of sentient beings would neither increase nor decrease.

Why is this?

Because sentient beings are originally without any real existence and are free from all characteristics.

Likewise, even if the Buddhas throughout the lands of the ten directions liberated sentient beings, the realm of sentient beings would still neither increase nor decrease.

For this reason, O Blessed One, I say that when these great bodhisattvas arouse the aspiration for unsurpassed bodhi in order to liberate sentient beings, it is as though they wished to liberate empty space.”

At that time, a bhiksu said, “I should bow my head in homage to prajnaparamita.

Although within prajnaparamita no dharma arises and no dharma ceases, there are nevertheless assemblies perfected in morality, assemblies perfected in samadhi, assemblies perfected in wisdom, assemblies perfected in liberation, and assemblies perfected in the knowledge and vision of liberation. There are also stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and Buddhas. There are also the Buddha Jewel, the Dharma Jewel, and the Jewel of the Bhiksu Sangha. And there is the turning of the Dharma wheel.”

Then Sakra, Lord of the Devas, asked Venerable Subhuti, “If a great bodhisattva cultivates prajnaparamita, what dharma does he cultivate?”

Venerable Subhuti told Sakra, “Kausika! When this great bodhisattva cultivates prajnaparamita, he cultivates emptiness.”

Sakra said to the Buddha, “O Blessed One! If good men or good women accept and uphold this prajnaparamita, draw near to it, read and recite it, explain it, and correctly recollect it, what should I protect?”

Venerable Subhuti asked Sakra, “Kausika! Is there any dharma that you can protect?”

Sakra replied, “No, Venerable Sir! I do not perceive any dharma that can be protected.”

Venerable Subhuti said, “If good men or good women practice in accordance with the Buddha’s teaching contained in prajnaparamita, that itself is protection. That is to say, if they constantly practice in accordance with the Buddha’s teaching contained in prajnaparamita and never depart from it, then neither humans nor nonhuman beings will be able to harm these good men or good women.

You should know that these good men and good women do not depart from prajnaparamita.

Kausika! If anyone wished to protect bodhisattvas who practice prajnaparamita, it would be as though he wished to protect empty space.

Kausika! What do you think? Can you protect a dream, a mirage, a reflection, an echo, an illusion, or a magical transformation?”

Sakra replied, “They cannot be protected.”

Venerable Subhuti said, “So too, if anyone wished to protect bodhisattvas who practice prajnaparamita, he would merely toil in vain.

Kausika! Can you protect the magical transformations produced by the Buddhas?”

Sakra replied, “I cannot protect them.”

Venerable Subhuti said, “So too is it if anyone wishes to protect bodhisattvas who practice prajnaparamita.

Kausika! Can the Dharma-nature, the ultimate reality, suchness, or the inconceivable nature be protected?”

Sakra replied, “They cannot be protected.”

Venerable Subhuti said, “So too is it if anyone wishes to protect bodhisattvas who practice prajnaparamita.”

Sakra asked, “Venerable Subhuti! How does a great bodhisattva who practices prajnaparamita see and know all dharmas as being like dreams, mirages, reflections, illusions, and magical transformations? How, in accordance with what they see and know, do great bodhisattvas neither conceive of a dream, nor conceive that it is a dream, nor conceive of using a dream, nor conceive, ‘I dream’?

What applies to a dream likewise applies to a mirage, a reflection, an echo, an illusion, and a magical transformation.”

Venerable Subhuti said: “Kausika! If a great bodhisattva practices prajnaparamita without conceiving of form, without conceiving that it is form, without conceiving of using form, and without conceiving of form as mine, then this great bodhisattva can likewise refrain from conceiving of a dream, from conceiving that it is a dream, from conceiving of using a dream, and from conceiving that I dream; and so too with an illusion and a magical transformation.

If a great bodhisattva, proceeding as far as all-knowledge, does not conceive of all-knowledge, does not conceive that it is all-knowledge, does not conceive of using all-knowledge, and does not conceive of all-knowledge as mine, then the great bodhisattva can likewise proceed as far as not conceiving of a magical transformation, not conceiving that it is a magical transformation, not conceiving of using a magical transformation, and not conceiving of a magical transformation as mine.

Kausika! In this way, a great bodhisattva knows all dharmas to be like a dream, a mirage, a shadow, an echo, an illusion, and a magical transformation.”

At that time, through the Buddha’s spiritual power, throughout the great trichiliocosm, the devas of the Four Heavenly Kings, the Trayastrimsa devas, the Yama devas, the Tusita devas, the Nirmanarati devas, the Paranirmita-vasavartin devas, the Brahma devas, the Brahma-purohita devas, the Brahma-parisadya devas, the Mahabrahma devas, the Parittabha devas, and so forth up to the Suddhavasa devas—all these devas scattered heavenly sandalwood incense over the Buddha. Together they approached the Buddha, bowed their heads at the Buddha’s feet, and then stood to one side.

Through the Buddha’s spiritual power, all these devas saw a thousand Buddhas in the eastern direction teaching the Dharma, with appearances such as this and names such as these, expounding this chapter on prajnaparamita. All the bhiksus were named Subhuti, and all those who questioned them about this chapter on prajnaparamita were named Sakra Devendra.

As in the eastern direction, so too in each of the other nine directions a thousand Buddhas appeared in this manner.

The Buddha told Venerable Subhuti: “When the great bodhisattva Maitreya realizes unsurpassed, complete, perfect enlightenment, he too will teach prajnaparamita in this very place. When the great bodhisattvas of the Auspicious Kalpa realize unsurpassed enlightenment, they too will teach prajnaparamita in this very place.”

Venerable Subhuti said: “World-Honored One! When the bodhisattva Maitreya becomes a Buddha, through what characteristics, causes, and meanings will he explain the meaning of prajnaparamita?”

The Buddha said: “Subhuti! When the bodhisattva Maitreya realizes unsurpassed enlightenment, he will teach the Dharma thus:

Form is neither permanent nor impermanent.

Form is neither suffering nor happiness.

Form is neither self nor non-self.

Form is neither pure nor impure.

Form is neither bound nor liberated.

Form is neither past, future, nor present.

Form is ultimately pure.

Feeling, perception, formations, and consciousness, and so forth up to all-knowledge, are likewise.”

Venerable Subhuti said: “World-Honored One! Is this prajnaparamita pure?”

The Buddha said: “Subhuti! Because form is pure, prajnaparamita is pure. Because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure.”

Venerable Subhuti said: “World-Honored One! How is it that because form, feeling, perception, formations, and consciousness are pure, prajnaparamita is pure?”

The Buddha said: “Subhuti! If form neither arises nor ceases, and is neither defiled nor purified, it is called the purity of form. If feeling, perception, formations, and consciousness neither arise nor cease, and are neither defiled nor purified, this is called the purity of feeling, perception, formations, and consciousness.

Moreover, Subhuti! Because space is pure, prajnaparamita is pure.”

Venerable Subhuti said: “World-Honored One! How is it that because space is pure, prajnaparamita is pure?”

The Buddha said: “Subhuti! Space is pure because it neither arises nor ceases. Prajnaparamita is likewise.

Moreover, Subhuti! Because form is undefiled, prajnaparamita is pure. Because feeling, perception, formations, and consciousness are undefiled, prajnaparamita is pure.

Why is this?

Subhuti! Just as space cannot be apprehended and is therefore pure, so, because space is pure, prajnaparamita is pure.

Moreover, Subhuti! Because space can be expressed, prajnaparamita is pure.

Why is this?

Because, within space, the two kinds of sounds arise.

Just as space can be expressed, so too prajnaparamita can be expressed; therefore prajnaparamita is pure.

Subhuti! Because space cannot be expressed, prajnaparamita is pure.

Why is this?

Just as there is nothing in space that can be expressed, prajnaparamita is therefore pure.

Subhuti! Moreover, just as space cannot be attained, prajnaparamita is pure.

Why is this?

Just as space is pure because there is nothing to be attained in it, so too, because there is nothing to be attained in prajnaparamita, prajnaparamita is pure.

Moreover, Subhuti! Because all dharmas neither arise nor cease, and are neither defiled nor purified, prajnaparamita is pure.

Why is this?

Because all dharmas are ultimately pure, prajnaparamita is pure.”

Venerable Subhuti said: “World-Honored One! If good men and good women accept and uphold this prajnaparamita, remain close to it, and recollect it correctly, they will never contract illness; their eyes, ears, noses, tongues, and bodies will never become diseased; their bodies will not be disabled, nor will they become feeble with age or die an untimely death. Innumerable devas, from the devas of the Four Heavenly Kings to the Suddhavasa devas, will all follow them to listen and learn.

On the six monthly observance days—the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days—when these good men or good women serve as Dharma teachers and expound prajnaparamita, assemblies of devas will all gather there. When, amid the great assembly, these good men or good women expound this prajnaparamita, they acquire immeasurable, boundless, innumerable, inconceivable, and incalculable merit.”

The Buddha said: “It is exactly as Subhuti has said. Why is this? Because prajnaparamita is a great precious treasure.

What is this great precious treasure?

This prajnaparamita can eradicate the poverty found among hell beings, animals, hungry ghosts, and human beings. This prajnaparamita can bestow birth among the great and noble lineages of ksatriyas, brahmins, and householders; it can bestow rebirth in the heavens from that of the Four Heavenly Kings up to the Sphere of Neither Perception nor Non-Perception; and it can bestow the fruit of stream-entry, once-returning, non-returning, arhatship, pratyekabuddhahood, and unsurpassed enlightenment.

Why is this?

Because prajnaparamita extensively teaches the ten wholesome courses of action; the four dhyanas; the four immeasurable minds; the four formless concentrations; the four foundations of mindfulness; the four right efforts; the four bases of spiritual power; the five faculties; the five powers; the seven factors of enlightenment; the eightfold noble path; dana-paramita; sila-paramita; ksanti-paramita; virya-paramita; dhyana-paramita; prajnaparamita; the eighteen kinds of emptiness; the ten powers; the four fearlessnesses; the eighteen unique qualities; and so forth up to the knowledge of all modes.”

By training in this, one is born into the great kshatriya clans, the great brahmin clans, the great householder clans, among the gods of the Four Heavenly Kings, the gods of the Thirty-Three, the Yama gods, the Tushita gods, the gods who Delight in Creation, the gods who Exercise Mastery over the Creations of Others, the gods of the Brahma Hosts, the Ministers of Brahma, the Great Brahma gods, the gods of Lesser Light, the gods of Immeasurable Light, the gods of Radiant Sound, the gods of Lesser Purity, the gods of Immeasurable Purity, the gods of Pervasive Purity, the Cloudless gods, the Merit-Born gods, the gods of Abundant Fruit, the Non-Perceiving gods, the Untroubled gods, the gods Without Heat, the Fair-Seeing gods, the Fair-Appearing gods, the gods of the Ultimate Form Realm,

the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-Perception.

By training in this Dharma, one attains the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, the path of a pratyekabuddha, and the path of unsurpassed, complete, perfect enlightenment.

Subhuti, for this reason prajnaparamita is called the great treasure.

Within the treasure paramita, no dharma can be apprehended as arising or ceasing, defiled or purified, accepted or rejected.

Within the treasure paramita, there is also no dharma that is wholesome or unwholesome, mundane or supramundane, with outflows or without outflows, conditioned or unconditioned.

Therefore, it is called the treasure paramita of non-attainment.

Subhuti, no dharma can defile this treasure paramita.

Why is this?

Because that by which a dharma might be defiled is unobtainable.

Therefore, it is called the undefiled treasure paramita.

Subhuti, when a great bodhisattva practices prajnaparamita, if he likewise does not cognize in this way, does not discriminate in this way, does not apprehend anything in this way, and does not engage in conceptual proliferation in this way, then he is able to cultivate prajnaparamita. He is also able to pay homage to the Buddhas, journeying from one Buddha-land to another Buddha-land to make offerings to, honor, and praise the Buddhas, and traveling to the various Buddha-lands to bring sentient beings to maturity and purify Buddha-lands.

Subhuti, with regard to all dharmas, this prajnaparamita has no power, yet neither is it without power; it neither receives nor bestows, neither arises nor ceases, is neither defiled nor purified, and neither increases nor decreases.

This prajnaparamita is neither past, future, nor present. It neither abandons the Desire Realm, the Form Realm, and the Formless Realm, nor abides in the Desire Realm, the Form Realm, or the Formless Realm. This prajnaparamita neither bestows dana paramita through dhyana paramita and prajnaparamita, nor abandons dana paramita through dhyana paramita and prajnaparamita.

This prajnaparamita neither bestows nor abandons inner emptiness through the emptiness of nonexistence and existence; neither bestows nor abandons the four foundations of mindfulness through the Noble Eightfold Path; neither bestows nor abandons the ten powers through the eighteen unique qualities; and neither bestows nor abandons the fruit of stream-entry through omniscience.

This prajnaparamita does not bestow the Dharma of arhats and does not abandon the dharma of ordinary beings; it does not bestow the Dharma of pratyekabuddhas and does not abandon the Dharma of arhats; it does not bestow the Buddha-Dharma and does not abandon pratyekabuddhahood.

This prajnaparamita also does not bestow unconditioned dharmas and does not abandon conditioned dharmas.

Why is this?

Because whether or not a Buddha appears, these characteristics of dharmas always abide without alteration; the characteristics of dharmas, the abiding of dharmas, and the fixed nature of dharmas always remain without deviation or loss.”

At that time, the devas standing in space rejoiced and exulted. They raised their voices loudly, scattered utpala flowers, padma flowers, kumuda flowers, and pundarika flowers over the Buddha, and said, “In Jambudvipa, we now behold the Dharma wheel being turned for the second time.”

Therein, immeasurable hundreds of thousands of devaputras attained the patient acceptance of the non-arising of dharmas.

The Buddha told Subhuti, “This turning of the Dharma wheel is neither the first turning nor the second turning.

This prajnaparamita appears neither through turning nor through returning, because the emptiness of nonexistence and existence is empty.”

Subhuti said, “Blessed One, since the emptiness of nonexistence and existence is empty, how does prajnaparamita appear neither through turning nor through returning?”

The Buddha said, “Subhuti, prajnaparamita and the characteristic of prajnaparamita are empty; likewise, dana paramita and the characteristic of dana paramita are empty. Inner emptiness and the characteristic of inner emptiness are empty; likewise, the emptiness of nonexistence and existence and the characteristic of the emptiness of nonexistence and existence are empty. The four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty; likewise, the Noble Eightfold Path and the characteristics of the Noble Eightfold Path are empty.

The Buddha’s ten powers and the characteristics of the ten powers are empty; likewise, the eighteen unique qualities and the characteristics of the unique qualities are empty. The fruit of stream-entry and the characteristic of the fruit of once-returning are empty; likewise, omniscience and the characteristic of omniscience are empty.”

Subhuti said, “Blessed One, the prajnaparamita of great bodhisattvas is maha-prajnaparamita.

Why is this?

Although all dharmas are empty of intrinsic nature, great bodhisattvas nevertheless attain unsurpassed bodhi through prajnaparamita. Yet there is no dharma that turns the Dharma wheel, no dharma that can be turned, and no dharma that can return.

Within this maha-prajnaparamita, there is also no dharma that can be seen.

Why is this?

No dharma can be apprehended as either turning or returning, because all dharmas are ultimately unborn.

Why is this?

Because this characteristic of emptiness, this characteristic of signlessness, and this characteristic of non-action can neither be turned nor returned.

If one can explain prajnaparamita in this way—teaching it, revealing it, clearly distinguishing it, and thoroughly elucidating it—this is called a pure exposition of prajnaparamita. Yet there is no speaker, no listener, and no one who realizes it.

If there is no speaking, no listening, and no realization, then there is also no cessation or loss.

In this teaching of the Dharma, there is also no designated field of merit.”

CHAPTER ON UNIVERSALLY PRAISING THE HUNDRED PARAMITAS

FORTY-FOUR

Subhuti said, “Blessed One, is the boundless paramita prajnaparamita?”

The Buddha said, “It is so because it is boundless like space.”

Subhuti said, “Is the paramita of equality prajnaparamita?”

The Buddha said, “It is so because all dharmas are equal.”

Subhuti said, “Is the paramita of detachment prajnaparamita?”

The Buddha said, “It is so because it is ultimately empty.”

Subhuti said, “Is the indestructible paramita prajnaparamita?”

The Buddha said, “It is so because all dharmas are unobtainable.”

Subhuti said, “Is the paramita without a further shore prajnaparamita?”

The Buddha said, “It is so because there is neither name nor body.”

Subhuti said, “Is the paramita without the great elements prajnaparamita?”

The Buddha said, “It is so because exhalation and inhalation are unobtainable.”

Subhuti said, “Is the inexpressible paramita prajnaparamita?”

The Buddha said, “It is so because initial thought and sustained examination are unobtainable.”

Subhuti said, “Is the nameless paramita prajnaparamita?”

The Buddha said, “It is so because feeling, perception, formations, and consciousness are unobtainable.”

Subhuti said, “Is the non-going paramita prajnaparamita?”

The Buddha said, “It is so because all dharmas do not come.”

Subhuti said, “Is the immovable paramita prajnaparamita?”

The Buddha said, “It is so because all dharmas cannot be subdued.”

Subhuti said, “Is the paramita of exhaustion prajnaparamita?”

The Buddha said, “It is so because all dharmas are ultimately exhausted.”

Subhuti said, “Is the unborn paramita prajnaparamita?”

The Buddha said, “It is so because all dharmas are unceasing.”

Venerable Subhuti asked, “Is the perfection of non-cessation the prajnaparamita?”

The Buddha said, “Because all dharmas are unborn.”

Venerable Subhuti asked, “Is the perfection of non-action the prajnaparamita?”

The Buddha said, “Because an agent cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-knowing the prajnaparamita?”

The Buddha said, “Because a knower cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-arrival the prajnaparamita?”

The Buddha said, “Because birth and death cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-loss the prajnaparamita?”

The Buddha said, “Because no dharma is ever lost.”

Venerable Subhuti asked, “Is the perfection of dreams the prajnaparamita?”

The Buddha said, “Because even the things seen in dreams cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of echoes the prajnaparamita?”

The Buddha said, “Because one who hears a sound cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of reflections the prajnaparamita?”

The Buddha said, “Because the reflected image of a face in a mirror cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of mirages the prajnaparamita?”

The Buddha said, “Because the appearance of flowing water cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of illusions the prajnaparamita?”

The Buddha said, “Because the illusion produced by magic cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-defilement the prajnaparamita?”

The Buddha said, “Because the afflictions cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-purity the prajnaparamita?”

The Buddha said, “Because the afflictions are false and deceptive.”

Venerable Subhuti asked, “Is the perfection of being unstained the prajnaparamita?”

The Buddha said, “Because the place wherein one could be stained cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-conceptual proliferation the prajnaparamita?”

The Buddha said, “Because all conceptual proliferation is destroyed.”

Venerable Subhuti asked, “Is the perfection of non-recollection the prajnaparamita?”

The Buddha said, “Because all recollections are destroyed.”

Venerable Subhuti asked, “Is the perfection of immovability the prajnaparamita?”

The Buddha said, “Because the Dharma-nature eternally abides.”

Venerable Subhuti asked, “Is the perfection of non-attachment the prajnaparamita?”

The Buddha said, “Because one knows that all dharmas are falsely conceived.”

Venerable Subhuti asked, “Is the perfection of non-arising the prajnaparamita?”

The Buddha said, “Because all dharmas are without discrimination.”

Venerable Subhuti asked, “Is the perfection of quiescent cessation the prajnaparamita?”

The Buddha said, “Because the characteristics of all dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of desirelessness the prajnaparamita?”

The Buddha said, “Because desire cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-anger the prajnaparamita?”

The Buddha said, “Because anger and hatred cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of non-delusion the prajnaparamita?”

The Buddha said, “Because the darkness of ignorance is extinguished.”

Venerable Subhuti asked, “Is the perfection of freedom from afflictions the prajnaparamita?”

The Buddha said, “Because discriminations, recollections, and conceptions are false and delusive.”

Venerable Subhuti asked, “Is the perfection of no sentient beings the prajnaparamita?”

The Buddha said, “Because sentient beings have no existence.”

Venerable Subhuti asked, “Is the perfection of non-annihilation the prajnaparamita?”

The Buddha said, “Because dharmas do not arise.”

Venerable Subhuti asked, “Is the perfection of freedom from the two extremes the prajnaparamita?”

The Buddha said, “Because there are no two extremes.”

Venerable Subhuti asked, “Is the perfection of non-destruction the prajnaparamita?”

The Buddha said, “Because all dharmas are not separate from one another.”

Venerable Subhuti asked, “Is the perfection of non-grasping the prajnaparamita?”

The Buddha said, “Because it transcends the stages of the sravakas and pratyekabuddhas.”

Venerable Subhuti asked, “Is the perfection of non-discrimination the prajnaparamita?”

The Buddha said, “Because all deluded conceptions cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of immeasurability the prajnaparamita?”

The Buddha said, “Because the limits and measures of dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of space the prajnaparamita?”

The Buddha said, “Because all dharmas have no existence.”

Venerable Subhuti asked, “Is the perfection of impermanence the prajnaparamita?”

The Buddha said, “Because all dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of signlessness the prajnaparamita?”

The Buddha said, “Because all dharmas are unborn.”

Venerable Subhuti asked, “Is the perfection of internal emptiness the prajnaparamita?”

The Buddha said, “Because internal dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of external emptiness the prajnaparamita?”

The Buddha said, “Because external dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of internal and external emptiness the prajnaparamita?”

The Buddha said, “Because internal and external dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of emptiness the prajnaparamita?”

The Buddha said, “Because the dharma of the emptiness of emptiness cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of great emptiness the prajnaparamita?”

The Buddha said, “Because all dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of ultimate truth the prajnaparamita?”

The Buddha said, “Because nirvana cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of the conditioned the prajnaparamita?”

The Buddha said, “Because conditioned dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of the unconditioned the prajnaparamita?”

The Buddha said, “Because unconditioned dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of ultimate emptiness the prajnaparamita?”

The Buddha said, “Because dharmas ultimately cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of beginningless emptiness the prajnaparamita?”

The Buddha said, “Because the beginninglessness of dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of nature the prajnaparamita?”

The Buddha said, “Because dispersed dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of nature the prajnaparamita?”

The Buddha said, “Because the natures of the conditioned and the unconditioned cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of all dharmas the prajnaparamita?”

The Buddha said, “Because all dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of non-attainment the prajnaparamita?”

The Buddha said, “Because there is no existence.”

Venerable Subhuti asked, “Is the perfection of the emptiness of intrinsic characteristics the prajnaparamita?”

The Buddha said, “Because no dharma can be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of existent dharmas the prajnaparamita?”

The Buddha said, “Because existent dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the emptiness of nonexistent and existent dharmas the prajnaparamita?”

The Buddha said, “Because neither nonexistent nor existent dharmas can be apprehended.”

Venerable Subhuti asked, “Is the perfection of the foundations of mindfulness the prajnaparamita?”

The Buddha said, “Because body, feelings, mind, and dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of right exertions the prajnaparamita?”

The Buddha said, “Because wholesome and unwholesome dharmas cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the bases of spiritual power the prajnaparamita?”

The Buddha said, “Because the four bases of spiritual power cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the faculties the prajnaparamita?”

The Buddha said, “Because the five faculties cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the powers the prajnaparamita?”

The Buddha said, “Because the five powers cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the factors of awakening the prajnaparamita?”

The Buddha said, “Because the seven factors of awakening cannot be apprehended.”

Venerable Subhuti asked, “Is the perfection of the Path the prajnaparamita?”

The Buddha said: “Because the factors of the Noble Eightfold Path are unobtainable.”

Venerable Subhuti asked: “Is the paramita of non-action the prajnaparamita?”

The Buddha said: “Because non-action is unobtainable.”

Venerable Subhuti asked: “Is the paramita of emptiness the prajnaparamita?”

The Buddha said: “Because the characteristic of emptiness is unobtainable.”

Venerable Subhuti asked: “Is the paramita of signlessness the prajnaparamita?”

The Buddha said: “Because the characteristic of quiescent cessation is unobtainable.”

Venerable Subhuti asked: “Is the paramita of the liberations the prajnaparamita?”

The Buddha said: “Because non-liberation is unobtainable.”

Venerable Subhuti asked: “Is the paramita of concentration the prajnaparamita?”

The Buddha said: “Because the nine successive concentrations are unobtainable.”

Venerable Subhuti asked: “Is dana paramita the prajnaparamita?”

The Buddha said: “Because miserliness and craving are unobtainable.”

Venerable Subhuti asked: “Is sila paramita the prajnaparamita?”

The Buddha said: “Because violation of the precepts is unobtainable.”

Venerable Subhuti asked: “Is kshanti paramita the prajnaparamita?”

The Buddha said: “Because both patience and impatience are unobtainable.”

Venerable Subhuti asked: “Is virya paramita the prajnaparamita?”

The Buddha said: “Because both indolence and diligence are unobtainable.”

Venerable Subhuti asked: “Is dhyana paramita the prajnaparamita?”

The Buddha said: “Because both concentration and distraction are paramita—is this the prajnaparamita?”

Venerable Subhuti asked: “Is the prajnaparamita the prajnaparamita?”

The Buddha said: “Because both delusion and wisdom are unobtainable.”

Venerable Subhuti asked: “Is the paramita of the Ten Powers the prajnaparamita?”

The Buddha said: “Because it cannot be overcome by any dharma.”

Venerable Subhuti asked: “Is the paramita of the Four Fearlessnesses the prajnaparamita?”

The Buddha said: “Because knowledge of the varieties of the Path is never lost.”

Venerable Subhuti asked: “Is the paramita of unobstructed knowledge the prajnaparamita?”

The Buddha said: “Because all dharmas are without obstruction or hindrance.”

Venerable Subhuti asked: “Is the paramita of the Buddha-dharmas the prajnaparamita?”

The Buddha said: “Because it surpasses all dharmas.”

Venerable Subhuti asked: “Is the paramita of speaking in accordance with reality the prajnaparamita?”

The Buddha said: “Because all speech accords with reality.”

Venerable Subhuti asked: “Is the paramita of spontaneity the prajnaparamita?”

The Buddha said: “Because it is sovereign over all dharmas.”

Venerable Subhuti asked: “Is the Buddha paramita the prajnaparamita?”

The Buddha said: “Because it pervades the knowledge of all modes.”