摩訶般若波羅蜜經

CHAPTER ON ACCOMPLISHMENT

FIFTIETH

At that time, Subhuti said: “World-Honored One! This profound prajnaparamita has arisen for a great purpose, for an inconceivable purpose, an inexpressible purpose, an immeasurable purpose, and an unequaled purpose.”

The Buddha told Subhuti: “So it is. This profound prajnaparamita has arisen for an inconceivable purpose, up to and including an unequaled purpose.

Why is this so? Because prajnaparamita contains the other five paramitas; it contains the eighteen kinds of emptiness; it contains the four foundations of mindfulness through the Noble Eightfold Path; and it contains the ten powers of wisdom through the knowledge of all modes.

It is like a king, the most honored person in his realm, who entrusts all affairs of state to his great ministers, while he himself remains free from affairs, at ease and unoccupied.

So it is, Subhuti! All the dharmas of shravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, and the dharmas of Buddhas are contained within prajnaparamita, and prajnaparamita is able to accomplish all these matters.

Therefore, Subhuti, prajnaparamita has arisen for a great purpose, up to and including an unequaled purpose.

Furthermore, Subhuti, because prajnaparamita neither grasps form nor clings to form, it is able to accomplish all things. Because it neither grasps nor clings to feeling, perception, formations, and consciousness, up to the knowledge of all modes, it is able to accomplish all things. Because it neither grasps nor clings to the fruit of stream-entry, up to unsurpassed bodhi, this prajnaparamita is able to accomplish all dharmas.”

Subhuti said: “World-Honored One! How is it that, by neither grasping nor clinging to form, feeling, perception, formations, and consciousness, up to the knowledge of all modes, prajnaparamita is able to accomplish all dharmas?”

The Buddha told Subhuti: “What do you think? Do you see form, or feeling, perception, formations, and consciousness, as something that can be grasped or clung to? Up to the knowledge of all modes, do you see anything that can be grasped or clung to?”

“No, World-Honored One.”

“Excellent, Subhuti! I also do not see form as something that can be grasped or clung to, up to the knowledge of all modes as something that can be grasped or clung to. Because it is not seen, it is not grasped; because it is not grasped, it is not clung to.

Subhuti, the Buddha also does not see the dharmas of a Buddha, the dharmas of a Tathagata, the dharmas of the Self-Existent One, or the dharmas of an all-knowing one as anything that can be grasped or clung to. Because they are not seen, they are not grasped; because they are not grasped, they are not clung to.

Therefore, Subhuti, great bodhisattvas should neither grasp nor cling to form, up to the dharmas of an all-knowing one.”

Then the devas of the desire realm and the form realm said: “World-Honored One! This profound prajnaparamita is difficult to see and difficult to understand; it cannot be known through thought or comparison. Only one skilled in subtle wisdom and the wisdom of quiescence can know it.

Those who can believe in this prajnaparamita should be known as great bodhisattvas who have made offerings to many Buddhas, planted many roots of goodness, and drawn near to good spiritual friends; therefore, they can believe in and understand this profound prajnaparamita.

World-Honored One! If all the beings in the great trichiliocosm were followers through faith, followers of Dharma, those at the stage of the eighth, stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, whether in their wisdom or their abandonment, they would not equal this bodhisattva who practices prajnaparamita for a single day. Why is this so? Because followers through faith, followers of Dharma, up to pratyekabuddhas, whether in their wisdom or their abandonment, are precisely the bodhisattva’s patient acceptance of the non-arising of dharmas.”

The Buddha told the devas of the desire realm and the form realm: “So it is. Sons of devas! Followers through faith and followers of Dharma, up to pratyekabuddhas, are precisely the great bodhisattva’s patient acceptance of the non-arising of dharmas.

Sons of devas! If good men or good women, after hearing this profound prajnaparamita, transcribe, receive, uphold, read, and recite it, up to correctly recollecting it, they will attain nirvana more swiftly than good men or good women who, seeking the shravaka or pratyekabuddha path, abandon prajnaparamita and practice according to other sutras for a kalpa or less than a kalpa.

Why is this so? Because this profound prajnaparamita extensively teaches the supreme and wondrous Dharma that followers through faith, followers of Dharma, and great bodhisattvas should all study. Having studied it, they attain unsurpassed bodhi.”

At that time, the devas of the desire realm and the form realm declared in unison: “World-Honored One! This prajnaparamita is called the Great Paramita; it is called the inconceivable, inexpressible, immeasurable, and unequaled paramita. Followers through faith and followers of Dharma, up to pratyekabuddhas, who study prajnaparamita become great bodhisattvas and attain unsurpassed bodhi, yet this prajnaparamita neither increases nor decreases.”

Having spoken, the devas of the desire realm and the form realm bowed at the Buddha’s feet, circumambulated the Buddha many times, and returned to their celestial palaces.

Subhuti said: “World-Honored One! If a great bodhisattva hears this profound prajnaparamita and immediately believes and understands it, from where did that person die before being born here in the human realm?”

The Buddha told Subhuti: “If a great bodhisattva hears this profound prajnaparamita and immediately believes and understands it, neither forgetting nor abandoning it, harboring no perplexity, doubt, or regret, but joyfully delighting in hearing it; and, after hearing it, remembers it without parting from it, never forgetting it whether walking, standing, lying down, or sitting, and constantly follows the Dharma teacher closely—

just as a calf closely follows its mother, so the bodhisattva, for the sake of hearing prajnaparamita, constantly follows the Dharma teacher. Upon obtaining prajnaparamita, the bodhisattva recites it orally, understands it mentally, and penetrates it with right view.

Subhuti, you should know that this great bodhisattva died among human beings and was reborn here in the human realm.

Why is this so? In a previous life, this seeker of the Buddha path heard prajnaparamita, transcribed it, revered it, and made offerings to it. Therefore, after dying and being reborn in the human realm, upon hearing prajnaparamita, that person immediately believes and understands it.”

Subhuti said: “World-Honored One! Is there any bodhisattva who, in another region, accomplished the merits described above, made offerings to the Buddhas, then relinquished that body and was born here in the human realm, where, upon hearing prajnaparamita, the bodhisattva immediately believes and understands it, transcribes and recites it, and correctly recollects it?”

The Buddha said: “There is. In another region, a bodhisattva accomplished the merits described above, made offerings to the Buddhas, relinquished that body, and was born here in the human realm. Upon hearing profound prajnaparamita, the bodhisattva immediately believes and understands it, transcribes, receives, upholds, reads, recites, and correctly recollects it. You should know that this occurs because of merits accomplished in a previous life.

Furthermore, Subhuti, there are bodhisattvas who heard profound prajnaparamita in the presence of Bodhisattva Maitreya and, through those roots of goodness, came to this human realm.

Subhuti, there are also bodhisattvas who, in a previous life, heard prajnaparamita but did not ask about the matters contained within it. Because they did not ask, when born in this human realm and hearing profound prajnaparamita, they continue to harbor doubts and find it difficult to awaken to it.

Subhuti, if bodhisattvas in a previous life heard the perfection of meditation, the perfection of vigor, the perfection of patience, the perfection of morality, or the perfection of giving, but did not ask about the matters contained therein, then because they did not ask in their previous life, when born in this human realm and hearing profound prajnaparamita, they continue to harbor doubts and find it difficult to awaken to it.

Subhuti, if bodhisattvas in a previous life heard of internal emptiness and external emptiness, up to the knowledge of all modes, but did not ask about the matters contained therein, and in their previous life did not inquire so as to gain definitive understanding, then when born in this human realm and hearing profound prajnaparamita, they harbor doubts and find it difficult to awaken to it.

Furthermore, Subhuti, if bodhisattvas in a previous life heard profound prajnaparamita and asked about the matters contained therein but did not practice it, then, after relinquishing their bodies and being born in a later life, when they hear this profound prajnaparamita, their minds will remain firm and unshakable for one, two, three, four, or five days. If they leave the place where it is being taught, however, they will regress. Why is this so? Because although in their previous life they heard prajnaparamita and asked about the matters contained therein, they did not practice in accordance with the teaching. At times such people wish to hear it, but their minds are not steadfast and their resolve is not firm, like a light feather blown by the wind, flying east or west.

Subhuti, you should know that these bodhisattvas have not long since aroused the aspiration; they have not constantly drawn near to good spiritual friends or made offerings to many Buddhas. Although they heard prajnaparamita in a previous life, they neither transcribed nor recited nor correctly recollected it. They did not study the six paramitas, internal emptiness, or external emptiness, up to the knowledge of all modes. These bodhisattvas have only recently aroused the Mahayana aspiration. Because their faith and delight are slight, they do not recite or correctly recollect prajnaparamita and are unable to transcribe, receive, uphold, or correctly recollect this profound prajnaparamita.

Subhuti, if good men or good women seeking the Buddha path do not transcribe, receive, uphold, or correctly recollect this profound prajnaparamita, they will not receive the support of profound prajnaparamita, nor will they receive the support of the knowledge of all modes. Such people also do not practice prajnaparamita in accordance with the teaching. They may fall to the level of a shravaka or pratyekabuddha.

Why is this so? Because they do not transcribe, receive, uphold, or practice prajnaparamita and thus do not receive the support of profound prajnaparamita. Therefore, they will fall into those two vehicles.”

CHAPTER OF SIMILES

FIFTY-FIRST

The Buddha told Subhuti: “Suppose a damaged boat sinks in the great ocean. If those aboard do not grasp a float or cling to a plank or a corpse, you should know that they will be unable to reach the shore and will drown. Those who grasp a float or cling to a plank or a corpse, however, will not drown but will safely and freely reach the shore.

So it is, Subhuti! If good men or good women seeking the Buddha path possess only faith and delight but do not rely upon prajnaparamita and do not transcribe, receive, uphold, read, recite, explain, or correctly recollect it, and likewise do not rely upon, transcribe, recite, or correctly recollect the other five paramitas, up to the knowledge of all modes, you should know that these good men or good women will decline midway and fail to reach the knowledge of all modes; instead, they will attain the level of a shravaka or pratyekabuddha.

Subhuti, if good men or good women seeking the Buddha path possess faith, patience, a pure mind, a profound mind, aspiration, understanding, relinquishment, and vigor; rely upon prajnaparamita; and transcribe, receive, uphold, read, recite, explain, and correctly recollect it, they receive the support of profound prajnaparamita, up to the support of the knowledge of all modes. Because they receive this support, they do not decline midway. They transcend the levels of shravakas and pratyekabuddhas, purify Buddha lands, bring beings to maturity, and will attain unsurpassed bodhi.

Subhuti, suppose someone uses an unfired clay jar to draw water. You should know that before long the jar will break apart and return to earth.

So it is with good men or good women who, although possessing the aspiration for unsurpassed bodhi, faith, patience, a pure mind, a profound mind, aspiration, understanding, relinquishment, and vigor, do not receive the support of profound prajnaparamita, up to the knowledge of all modes. Such people will decline midway and fall to the level of a shravaka or pratyekabuddha.

Subhuti, suppose someone uses a well-fired clay jar to draw water. You should know that this jar will hold the water without disintegrating.

So it is with good men or good women seeking unsurpassed bodhi who possess faith, patience, a pure mind, a profound mind, aspiration, understanding, relinquishment, and vigor, and who also receive the support of profound prajnaparamita, up to the knowledge of all modes. You should know that such people will not decline midway but will transcend the levels of shravakas and pratyekabuddhas, purify Buddha lands, bring beings to maturity, and attain unsurpassed bodhi.

Furthermore, Subhuti, suppose an incompletely equipped boat is laden with valuables and sent across the open sea. One may know that this boat will be wrecked and sink midway, with the people in one place and the boat and valuables sinking and drifting elsewhere. Because the necessary means were incomplete, the merchants lose their valuables.

So it is with good men or good women who, although possessing the aspiration for bodhi, faith, patience, aspiration, a pure mind, a profound mind, and vigor, are not supported by the power of skillful means of prajnaparamita, up to the knowledge of all modes. You should know that such people will decline midway, lose the great treasure of the knowledge of all modes, and fall to the level of a shravaka or pratyekabuddha.

Subhuti, suppose a wise person perfectly equips a great ship and only afterward launches it upon the sea to transport valuables. You should know that this ship certainly will not be wrecked midway but will reach its intended destination.

So it is with good men or good women seeking the Buddha path who possess faith, patience, a pure mind, a profound mind, aspiration, understanding, relinquishment, and vigor, and who receive the support of the power of skillful means of prajnaparamita, up to the knowledge of all modes. You should know that such people will attain unsurpassed bodhi; they will not decline midway and fall among the shravakas or pratyekabuddhas.

Subhuti, suppose someone over a hundred years old is feeble and afflicted by many illnesses. This sick elderly person lies bedridden and cannot rise and walk; even if able to rise and walk, that person cannot travel ten or twenty miles.

So it is with good men or good women who, although possessing the aspiration for bodhi, faith, patience, a pure mind, a profound mind, aspiration, understanding, relinquishment, and vigor, are not supported by the power of skillful means of prajnaparamita, up to the power of skillful means of the knowledge of all modes. You should know that such people will fall midway to the level of a shravaka or pratyekabuddha.

Suppose an elderly person over a hundred years old, feeble and afflicted by many illnesses, wishes to rise and walk. Two strong people exert themselves to support that person on either side, enabling the sick elderly person to reach the desired destination.

So it is with good men or good women seeking the Buddha path who possess faith, patience, a pure mind, a profound mind, desire, understanding, relinquishment, and vigor, and who also receive the support of the power of skillful means of prajnaparamita, up to the knowledge of all modes. You should know that such people will not fall midway to the level of a shravaka or pratyekabuddha but will reach their desired destination, namely unsurpassed bodhi.”

The Buddha then praised Subhuti, saying: “Excellent, excellent! Subhuti, for the sake of the bodhisattvas, you have questioned the Tathagata about such matters.

Subhuti, suppose good men or good women, from the time they first aroused the aspiration until now, have practiced giving, morality, patience, vigor, meditation, and wisdom with thoughts of self and what belongs to self. When practicing giving through wisdom, such people entertain the notions: ‘I am the giver; I give to that person; I give that object,’ up to entertaining the notions: ‘I am one who cultivates wisdom; I cultivate that wisdom; I possess wisdom.’ Such people do not know this shore or the farther shore and do not receive the support of prajnaparamita, up to the support of the knowledge of all modes.

For within prajnaparamita, up to dana-paramita, there are no such discriminations. Freedom from this shore and the farther shore is the characteristic of the six paramitas. Because such people receive no support, they do not reach the knowledge of all modes but fall to the level of a shravaka or pratyekabuddha.

Subhuti, what does it mean for a seeker of the Buddha path to lack skillful means?

From the time such a seeker first aroused the aspiration until now, that person has lacked the power of skillful means while practicing the six perfections. The person entertains the notions: ‘I am the giver; I give to that person; and I use these possessions as gifts,’ up to entertaining the notions: ‘I cultivate that wisdom; I possess that wisdom.’ Consequently, the person develops conceit: conceit regarding giving, conceit regarding morality, conceit regarding patience, conceit regarding vigor, conceit regarding meditation, and conceit regarding wisdom.

Such a person does not know that freedom from discriminative recollection and conceptualization, and freedom from this shore and the farther shore, are the characteristics of the six paramitas. Because the person knows neither this shore nor the farther shore, that person does not receive the protection of dana-paramita, up to the protection of the knowledge of all modes. Consequently, the person cannot reach the knowledge of all modes but must fall to the level of a shravaka or pratyekabuddha.

Therefore, Subhuti, if a great bodhisattva is not protected by the power of skillful means of prajnaparamita, that bodhisattva will certainly fall to the level of a shravaka or pratyekabuddha.

If supported by the power of skillful means of prajnaparamita, a great bodhisattva will swiftly attain unsurpassed bodhi and will not fall to the level of a shravaka or pratyekabuddha.

What does it mean to receive this support?

Subhuti, from the very beginning, a bodhisattva practices giving through the power of skillful means, without any thought of self or what belongs to self, and cultivates wisdom without any thought of self or what belongs to self. This bodhisattva does not think: ‘I practice giving; this is what I give,’ and does not become conceited because of giving, up to not becoming conceited because of wisdom. This bodhisattva does not think: ‘I am the giver; I give to that person; I use that object as a gift,’ up to not thinking: ‘I cultivate wisdom; I possess that wisdom.’ Why is this so?

Because within dana-paramita there are no such discriminations. Freedom from this shore and the farther shore is the characteristic of dana-paramita, up to freedom from this shore and the farther shore being the characteristic of prajnaparamita. Why is this so?

Because within prajnaparamita there are no such recollections or discriminations.

This bodhisattva knows this shore and knows the farther shore. This bodhisattva is kept in mind and protected by dana-paramita, up to being kept in mind and protected by prajnaparamita; and is kept in mind and protected by internal emptiness and external emptiness, up to the knowledge of all modes. Because of this mindful protection, the bodhisattva does not fall to the level of a shravaka or pratyekabuddha but reaches the level of the knowledge of all modes.

Therefore, Subhuti, because a great bodhisattva receives the support of the power of skillful means of prajnaparamita, that bodhisattva does not fall to the level of a shravaka or pratyekabuddha but swiftly attains unsurpassed bodhi.”

CHAPTER ON GOOD SPIRITUAL FRIENDS

FIFTY-SECOND

Subhuti said to the Buddha: “World-Honored One! How should newly trained bodhisattvas study the six paramitas?”

The Buddha told Subhuti: “If newly trained bodhisattvas wish to study the six paramitas, they should first make offerings to and draw near to good spiritual friends who can expound this profound prajnaparamita. Those good spiritual friends instruct them: ‘Good son! Dedicate all acts of giving to bodhi.

Dedicate all morality, patience, vigor, meditation, and wisdom to unsurpassed bodhi. Do not regard form, feeling, perception, formations, or consciousness as unsurpassed bodhi. Do not regard the six paramitas as unsurpassed bodhi.

Do not regard internal emptiness, up to the emptiness of nonexistence and existence, as unsurpassed bodhi. Do not regard the four foundations of mindfulness through the Noble Eightfold Path as unsurpassed bodhi. Do not regard the ten powers of wisdom through the eighteen distinctive qualities as unsurpassed bodhi.

Why is this so? Unsurpassed bodhi is attained by not grasping form, feeling, perception, formations, or consciousness; it is attained by not grasping the six paramitas, up to not grasping the eighteen distinctive qualities.

Good son! When practicing this profound prajnaparamita, do not crave form; do not crave feeling, perception, formations, or consciousness; and do not crave the six paramitas, up to the knowledge of all modes. For form is not something that can be craved, up to the knowledge of all modes not being something that can be craved.

Good son! Do not crave the fruit of stream-entry, up to the level of a bodhisattva, and do not crave unsurpassed bodhi. Why is this so? Because unsurpassed bodhi is not something that can be attained. Why is that? Because the nature of dharmas is empty.’”

Subhuti said: “World-Honored One! The bodhisattvas are able to do what is difficult: within the emptiness of the nature of dharmas, they seek unsurpassed bodhi and aspire to attain unsurpassed bodhi.”

The Buddha said: “So it is, Subhuti! Great bodhisattvas are able to do what is difficult: within the emptiness of the nature of dharmas, they seek unsurpassed bodhi and aspire to attain unsurpassed bodhi.

Subhuti, great bodhisattvas arouse the aspiration for unsurpassed bodhi because they wish to bring security to the world, bring peace and happiness to the world, rescue the world, serve as a refuge for the world, serve as a support for the world, serve as an island for the world, serve as guides for the world, serve as the ultimate path for the world, and serve as the destination of the world.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to bring security and happiness to the world? When great bodhisattvas attain unsurpassed bodhi, they rescue beings of the six destinies from sorrow, suffering, grief, and affliction and establish them upon the fearless shore of nirvana.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to rescue the world? When great bodhisattvas attain unsurpassed bodhi, they rescue beings from the suffering of birth and death and teach them the Dharma. Having heard the Dharma, beings gradually attain liberation through the three vehicles.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as a refuge for the world? When great bodhisattvas attain unsurpassed bodhi, they rescue beings from the characteristics of birth, aging, illness, death, sorrow, and affliction and establish them upon the fearless shore of nirvana.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as a support for the world? When great bodhisattvas attain unsurpassed bodhi, they teach beings that all dharmas are without any support.”

Subhuti said: “World-Honored One! What does it mean that all dharmas are without any support?”

The Buddha said: “Subhuti, the non-continuity of form is the non-arising of form; the non-arising of form is the non-cessation of form; and the non-cessation of form is the absence of any support for form. As with form, so it is with feeling, perception, formations, and consciousness, up to the knowledge of all modes.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as the ultimate path for the world? When great bodhisattvas attain unsurpassed bodhi, they teach beings as follows: ‘The ultimate characteristic of form, feeling, perception, formations, and consciousness, up to the knowledge of all modes, is not form, not feeling, perception, formations, or consciousness, up to not being the knowledge of all modes.

As with the ultimate characteristic, so it is with the characteristics of all dharmas.’”

“World-Honored One! If all dharmas are like the ultimate characteristic, why must all great bodhisattvas attain unsurpassed bodhi? Within the ultimate characteristic of form, feeling, perception, formations, and consciousness, up to the ultimate characteristic of the knowledge of all modes, there is no discrimination that it is form, feeling, perception, formations, or consciousness, up to no discrimination that it is the knowledge of all modes.”

The Buddha said: “So it is, Subhuti! Within the ultimate characteristic of form, feeling, perception, formations, and consciousness, there is no discrimination that it is form, feeling, perception, formations, or consciousness, up to no discrimination that it is the knowledge of all modes.

Subhuti, this is the difficult task of great bodhisattvas: they contemplate the quiescent characteristic of all dharmas, yet their bodhisattva resolve is neither lost nor abandoned. Great bodhisattvas think: ‘I must know such profound Dharma exactly as it is. When I attain unsurpassed bodhi, I will teach beings this subtle and wondrous Dharma of quiescence.’

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as an island for the world? In a river or sea, land cut off by water on all four sides is called an island. So it is with form, which is cut off from before to after; feeling, perception, formations, and consciousness are cut off from before to after, up to the knowledge of all modes being cut off from before to after. Because they are cut off from before to after, all dharmas are cut off.

Subhuti, the cutting off of all dharmas from before to after is quiescence; it is the wondrous treasure, namely emptiness and non-attainment, the complete ending of defiled craving, dispassion, and nirvana.

When great bodhisattvas attain unsurpassed bodhi, they teach beings this subtle and wondrous Dharma of quiescence.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as guides for the world? When great bodhisattvas attain unsurpassed bodhi, they explain to beings that form, feeling, perception, formations, and consciousness neither arise nor cease and are neither defiled nor purified. They explain to beings that the twelve ayatanas, eighteen dhatus, four dhyanas, four immeasurable minds, four formless concentrations, four foundations of mindfulness through the Noble Eightfold Path, and five superknowledges neither arise nor cease and are neither defiled nor purified. They explain that the fruit of stream-entry, up to the knowledge of all modes, neither arises nor ceases and is neither defiled nor purified.

Subhuti, how do great bodhisattvas arouse the aspiration for unsurpassed bodhi to serve as the destination of beings? When great bodhisattvas attain unsurpassed bodhi, they explain to beings that form arrives at emptiness; feeling, perception, formations, and consciousness arrive at emptiness; and the knowledge of all modes arrives at emptiness. They explain to beings that form neither arrives nor fails to arrive, up to the knowledge of all modes neither arriving nor failing to arrive.

Why is this so? Because the empty characteristic of form neither arrives nor fails to arrive; the empty characteristics of feeling, perception, formations, and consciousness, up to the empty characteristic of the knowledge of all modes, neither arrive nor fail to arrive. Because all dharmas arrive at emptiness, this is arrival without going anywhere.

Why is this so? Because within emptiness there is neither arrival nor non-arrival.

Subhuti, all dharmas arrive at signlessness. This arrival is arrival without going anywhere. Why is this so? Because within signlessness neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at non-action. This arrival is arrival without going anywhere. Why is this so? Because within non-action neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at non-arising, at neither arising nor ceasing, at neither defilement nor purity, and at nonexistence. This arrival is arrival without going anywhere. Why is this so? Because within non-arising, nonexistence, neither arising nor ceasing, and neither defilement nor purity, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at dreams, illusions, echoes, shadows, and magical transformations. This arrival is arrival without going anywhere. Why is this so? Because within dreams, illusions, echoes, shadows, and magical transformations, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at the immeasurable and boundless. This arrival is arrival without going anywhere. Why is this so? Because within the immeasurable and boundless, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at neither giving nor taking. This arrival is arrival without going anywhere. Why is this so? Because within neither giving nor taking, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at neither high nor low. This arrival is arrival without going anywhere. Why is this so? Because within neither high nor low, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at neither increase nor decrease. This arrival is arrival without going anywhere. Why is this so? Because within neither increase nor decrease, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at neither coming nor going, neither entering nor emerging, neither joining nor dispersing, and neither permanence nor annihilation. This arrival is arrival without going anywhere. Why is this so? Because within neither coming nor going, neither entering nor emerging, neither joining nor dispersing, and neither permanence nor annihilation, neither arrival nor non-arrival can be found.

Subhuti, all dharmas arrive at self, person, being, life, the agent that initiates, the one who causes initiation, the doer, the one who causes action, the knower, and the seer. This arrival is arrival without going anywhere. Why is this so? Because self, up to the knower and seer, ultimately cannot be found; how, then, could there be arrival or non-arrival?

Subhuti, all dharmas arrive at permanence, bliss, self, and purity. This arrival is arrival without going anywhere. Why is this so? Because permanence, bliss, self, and purity ultimately cannot be found; how, then, could there be arrival or non-arrival?

Subhuti, all dharmas arrive at greed, anger, delusion, conceit, doubt, and views. This arrival is arrival without going anywhere. Why is this so? Because greed, anger, delusion, conceit, doubt, and views ultimately cannot be found; how, then, could there be arrival or non-arrival?

Subhuti, all dharmas arrive at suchness, the nature of dharmas, the ultimate reality, and inconceivable nature. This arrival is arrival without going anywhere. Why is this so? Because within suchness, the nature of dharmas, ultimate reality, and inconceivable nature, there is neither coming nor going.

Subhuti, all dharmas arrive at equality and the characteristic of immovability. This arrival is arrival without going anywhere. Why is this so? Because within equality and the characteristic of immovability, there is neither arrival nor non-arrival.

Subhuti, all dharmas arrive at form, feeling, perception, formations, and consciousness, and at the twelve ayatanas and eighteen dhatus. This arrival is arrival without going anywhere. Why is this so? Because form, feeling, perception, formations, consciousness, the ayatanas, and the dhatus cannot be found; how, then, could there be arrival or non-arrival?

Subhuti, all dharmas arrive at the six paramitas, the eighteen kinds of emptiness, and the thirty-seven factors conducive to awakening. This arrival is arrival without going anywhere. Why is this so? Because the six paramitas through the Noble Eightfold Path cannot be found; how, then, could there be arrival or non-arrival?

Subhuti, all dharmas arrive at the ten powers of wisdom, up to the knowledge of all modes. This arrival is arrival without going anywhere. Why is this so? Because within the knowledge of all modes there is neither arrival nor non-arrival.

Subhuti, all dharmas arrive at the fruit of stream-entry, up to unsurpassed bodhi. This arrival is arrival without going anywhere. Why is this so? Because within the fruit of stream-entry, up to unsurpassed bodhi, there is neither arrival nor non-arrival.”

Subhuti said: “World-Honored One! Who can believe in and understand this profound prajnaparamita?”

The Buddha said: “Subhuti, there are great bodhisattvas who formerly cultivated the six paramitas in the presence of the Buddhas, whose roots of goodness have matured, who have made offerings to countless hundreds of thousands of myriads of kotis of Buddhas, and who constantly draw near to good spiritual friends. Such people can believe in and understand profound prajnaparamita.”

“World-Honored One! What nature, characteristics, and appearance do those who can believe in and understand this profound prajnaparamita possess?”

“The nature, characteristics, and appearance of freedom from greed, anger, and delusion: great bodhisattvas such as these believe in and understand profound prajnaparamita.”

CHAPTER ON PROGRESSING TOWARD THE KNOWLEDGE OF ALL MODES

FIFTY-THIRD

Subhuti said: “World-Honored One! Where will great bodhisattvas who understand this profound prajnaparamita arrive?”

The Buddha said: “Subhuti, great bodhisattvas who understand this profound prajnaparamita will arrive at the knowledge of all modes.”

Subhuti said: “World-Honored One! Great bodhisattvas are able to arrive at the knowledge of all modes, which serves as the destination and refuge of all beings, because they cultivate prajnaparamita.

World-Honored One! To cultivate prajnaparamita is to cultivate all dharmas.

World-Honored One! Cultivation without anything cultivated is the cultivation of prajnaparamita. Cultivation that accepts nothing and cultivation through disintegration are the cultivation of prajnaparamita.”

“Through the disintegration of which dharmas is prajnaparamita cultivation through disintegration?”

“World-Honored One! Because form disintegrates, prajnaparamita is cultivation through disintegration.

Because feeling, perception, formations, and consciousness disintegrate, and because the twelve ayatanas and eighteen dhatus disintegrate, prajnaparamita is cultivation through disintegration.

Because self, up to the knower and seer, disintegrates, prajnaparamita is cultivation through disintegration.

Because dana-paramita, up to prajnaparamita, disintegrates, prajnaparamita is cultivation through disintegration.

Because internal emptiness, up to the eighteen distinctive qualities, disintegrates, prajnaparamita is cultivation through disintegration.

Because the four foundations of mindfulness, up to the knowledge of all modes, disintegrate, prajnaparamita is cultivation through disintegration.”

The Buddha said: “So it is, Subhuti! Because form disintegrates, up to the knowledge of all modes disintegrating, prajnaparamita is cultivation through disintegration.

Furthermore, Subhuti, irreversible bodhisattvas should be recognized within this profound prajnaparamita.

If bodhisattvas do not cling within this profound prajnaparamita, you should know that they are irreversible bodhisattvas.

If they do not cling within dhyana-paramita, up to the knowledge of all modes, you should know that they are irreversible bodhisattvas.

When practicing profound prajnaparamita, irreversible bodhisattvas do not regard the words of others as decisive and do not act according to the instructions of others.

Irreversible bodhisattvas are not led away by thoughts of desire, anger, or delusion and never depart from the six paramitas.

When they hear profound prajnaparamita taught, irreversible bodhisattvas are neither frightened nor afraid, nor do they regret or doubt. Instead, they joyfully delight in hearing it, receive and uphold it, read and recite it, correctly recollect it, and practice in accordance with the teaching.

Subhuti, you should know that these bodhisattvas heard the matters contained within profound prajnaparamita in previous lives and received, upheld, read, recited, and correctly recollected it. Why is this so? Because these great bodhisattvas now possess great spiritual majesty. On hearing profound prajnaparamita, their minds are free from fright, fear, regret, and doubt; instead, they joyfully delight in hearing it, receive and uphold it, read and recite it, and correctly recollect it.”

Subhuti said: “World-Honored One! If great bodhisattvas hear this profound prajnaparamita without fright or fear, but delight in hearing it, up to correctly recollecting it, how do they practice this prajnaparamita?”

The Buddha said: “They accord with the mind of the knowledge of all modes. This is how great bodhisattvas should practice prajnaparamita.”

“World-Honored One! What is meant by according with the mind of the knowledge of all modes, such that great bodhisattvas should practice prajnaparamita in this way?”

“Subhuti, they accord by means of emptiness; they accord by means of signlessness and non-action; and they accord by means of nonexistence, non-arising, non-cessation, non-defilement, and non-purity. This is how great bodhisattvas practice profound prajnaparamita.

They accord by regarding things as dreams, illusions, mirages, echoes, and magical transformations. This is the practice of prajnaparamita.”

“World-Honored One! As the Buddha has declared, practitioners of prajnaparamita should accord by means of emptiness, up to regarding things as dreams and illusions. What dharma do these great bodhisattvas practice?”

“Subhuti, great bodhisattvas do not practice with regard to form, feeling, perception, formations, or consciousness, up to the knowledge of all modes. Why is this so? Because within the sphere of these bodhisattvas’ practice, no dharma is produced and no dharma is destroyed; nothing comes from anywhere or goes anywhere; there is no abiding place; and nothing can be calculated or measured. If something cannot be calculated or measured, that dharma cannot be attained. It cannot be attained through form, up to its being unattainable through the knowledge of all modes. Why is this so? Because form itself is prajnaparamita, and prajnaparamita itself is form; up to the knowledge of all modes itself being prajnaparamita, and prajnaparamita itself being the knowledge of all modes.

The suchness of the characteristic of form, up to the suchness of the characteristic of the knowledge of all modes, is one single suchness, neither two nor different.

The suchness of the characteristic of form and the suchness of the characteristic of prajnaparamita are one single suchness, neither two nor different.

Up to the suchness of the characteristic of the knowledge of all modes and the suchness of the characteristic of prajnaparamita being one single suchness, neither two nor different.”