大般若波羅蜜多經

XXXIX. CHAPTER ON THE MERIT DIFFICULT TO HEAR

04

At that time, Shariputra said to the Buddha: “World-Honored One! I now wish to give analogies concerning bodhisattvas.”

The Buddha said: “Shariputra! Speak as you wish.”

Shariputra said: “World-Honored One! If good men and good women who abide in the Great Vehicle cultivate prajnaparamita, meditative concentration, vigor, patience, pure precepts, and the perfection of generosity in a dream, sit at the seat of awakening, and attain unsurpassed awakening, one should know that these good men and good women are already near the supreme state of awakening. How much more swiftly, then, will great bodhisattvas who, while awake and seeking the supreme state of awakening, cultivate prajnaparamita, meditative concentration, vigor, patience, pure precepts, and the perfection of generosity attain the supreme state of awakening!

“World-Honored One! Before long, those great bodhisattvas will sit beneath the Bodhi tree, realize the supreme state of awakening, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

“World-Honored One! If good men or good women are able to hear such profound prajnaparamita, uphold and recite it, and practice according to its teaching, one should know that they have long studied the Great Vehicle, that their roots of virtue have matured, that they have made offerings to many Buddhas, attended upon many virtuous spiritual friends, and planted roots of merit; only thus have they been able to bring such a matter to maturity.

“World-Honored One! If good men or good women are able to hear such profound prajnaparamita, faithfully understand, uphold, recite, and cultivate it, contemplate it in accordance with reason, and expound it to others, then they have either already received a prediction of great awakening or will soon receive a prediction of great awakening.

“World-Honored One! These good men and good women are like great bodhisattvas abiding on the stage of non-retrogression who will swiftly attain the supreme state of awakening. For this reason, upon hearing profound prajnaparamita, they are able to understand it with profound faith, uphold and recite it, contemplate it in accordance with reason, practice according to its teaching, and expound it to others.

“World-Honored One! Suppose a person travels through a desolate wilderness, crossing a perilous road for hundreds of yojanas—two, three, four, or five hundred yojanas—and sees signs foretelling the presence of a town or capital: cowherds tending cattle, gardens and groves, cultivated fields, and so forth. Upon seeing these signs, that person immediately thinks, ‘The town or capital cannot be far from here.’ Having thought this, that person’s body and mind become at ease, and there is no longer any fear of savage beasts, wicked bandits, hunger, thirst, and so forth.

World-Honored One! Great bodhisattvas are likewise. If they are able to hear this profound prajnaparamita, uphold and recite it, contemplate it in accordance with reason, and give rise to profound faithful understanding, one should know that before long they will receive a prediction, or that they have already received a prediction and will swiftly attain the supreme state of awakening.

These great bodhisattvas do not fear falling to the stage of a shravaka or a pratyekabuddha. Why? Because they have already seen and heard the profound prajnaparamita—the domain of the supreme state of awakening—and have revered and made offerings to it.”

At that time, the Buddha told Shariputra: “So it is! It is just as you have said. Rely upon the Buddha’s power and continue your exposition.”

Shariputra then said again to the Buddha: “World-Honored One! Suppose a person wishes to see the great ocean and, after journeying gradually for a long time, no longer sees mountains or forests. That person then thinks, ‘Now that I see this sign, the great ocean cannot be far away.’ Why?

Because when one approaches the seashore, the land gradually descends, and there are certainly no mountains or forests. Although that person has not yet seen the ocean, upon seeing signs that it is near, that person rejoices and leaps with delight. World-Honored One!

Great bodhisattvas are likewise. If they are able to hear this profound prajnaparamita, uphold and recite it, contemplate it in accordance with reason, and give rise to profound faithful understanding, then although a Buddha has not yet appeared before them to confer the prediction, ‘In a future life, after passing through such a number of kalpas—whether a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, or even hundreds of thousands of kotis of kalpas—you will attain the supreme state of awakening,’ they should nevertheless know for themselves that the time when they will receive such a prediction is not far away.

Why? Because these great bodhisattvas have already seen and heard the signs preceding the supreme state of awakening: they revere, make offerings to, uphold, and recite profound prajnaparamita and contemplate it in accordance with reason.

“World-Honored One! It is like the flowering and fruit-bearing trees of spring. After their old leaves have fallen, their branches and twigs become fresh and moist.

When people see them, they say, ‘Before long, new flowers, fruit, and leaves will appear.’ Why? Because the signs of new flowers, fruit, and leaves have already appeared on these trees. When the people of Jambudvipa—men and women, young and old—see these signs, they rejoice and leap with delight, all thinking, ‘Before long, we shall see these flowers and fruits flourishing.’ World-Honored One!

Great bodhisattvas are likewise. If they have heard this profound prajnaparamita, uphold and recite it, contemplate it in accordance with reason, and give rise to profound faithful understanding, one should know that their roots of virtue from previous lives have matured, that they have made offerings to many Buddhas and attended upon many virtuous spiritual friends, and that before long they will receive a prediction of great awakening.

“World-Honored One! These great bodhisattvas should think: ‘Certainly, because I formerly possessed excellent roots of virtue capable of leading to the supreme state of awakening, I am now able to see and hear profound prajnaparamita, revere it and make offerings to it, recite and uphold it, give rise to profound faithful understanding, contemplate it in accordance with reason, and cultivate it according to my ability.’

“World-Honored One! In this Dharma assembly are devas who have seen Buddhas of the past expound the Dharma in this manner. They all rejoice and discuss among themselves: ‘In the past, when bodhisattvas heard prajnaparamita taught, they immediately received predictions. Now that these bodhisattvas have heard this profound prajnaparamita taught, they will certainly receive predictions of awakening before long.’

“World-Honored One! Suppose a woman has been pregnant for a long time. Her body becomes heavy, her walking and standing are uneasy, she eats, drinks, sleeps, and rests less, she does not enjoy speaking much, and she grows weary of her customary activities. Because she suffers distress, she relinquishes all her tasks. When another woman sees these signs, she immediately knows that the pregnant woman is about to give birth.

“World-Honored One! Great bodhisattvas are likewise. In previous lives they planted roots of virtue, made offerings to many Buddhas, and long attended upon virtuous spiritual friends. Because their roots of virtue have matured, they are now able to hear this profound prajnaparamita, uphold and recite it, contemplate it in accordance with reason, give rise to profound faithful understanding, and cultivate it according to their ability.

“World-Honored One! One should know that, by virtue of these causes and conditions, these great bodhisattvas will receive predictions of the supreme state of awakening before long.”

At that time, the Buddha praised Shariputra: “Excellent! Excellent! You have indeed expressed this well. One should know that your ability to present such analogies concerning bodhisattvas in relation to profound prajnaparamita is entirely due to the Buddha’s awesome spiritual power.”

Then the Venerable Subhuti said to the Buddha: “World-Honored One! All Tathagatas, Arhats, Perfectly Awakened Ones are indeed exceedingly rare! They skillfully entrust the great bodhisattvas with their mission and skillfully gather and sustain the great bodhisattvas!”

The Buddha said: “Subhuti! So it is! So it is! Why? Subhuti! Great bodhisattvas seek to attain the supreme state of awakening for the welfare and happiness of sentient beings and, out of compassion, to bring abundant benefit to devas and humans. While practicing the bodhisattva path, these great bodhisattvas, wishing to benefit immeasurable hundreds of thousands of kotis of sentient beings, gather and sustain them through the four means of attraction: generosity, loving speech, beneficial conduct, and cooperation. They also establish them securely and cause them to cultivate diligently the ten wholesome paths of karma.”

Subhuti, that great bodhisattva personally practices the four dhyanas and also teaches others to practice the four dhyanas; personally practices the four immeasurables and also teaches others to practice the four immeasurables; personally practices the four formless concentrations and also teaches others to practice the four formless concentrations; personally practices the six paramitas and also teaches others to practice the six paramitas.

Subhuti, relying upon prajnaparamita and employing the power of skillful means, that great bodhisattva teaches sentient beings to realize the fruit of stream-entry but does not personally realize it; teaches sentient beings to realize the fruits of once-returning, non-returning, and arhatship but does not personally realize them; and teaches sentient beings to realize the fruit of a pratyekabuddha but does not personally realize it.

Subhuti, that great bodhisattva personally cultivates the paramitas of generosity, pure morality, patient endurance, diligence, dhyana, and prajnaparamita; and also exhorts immeasurable hundreds of thousands of kotis of great bodhisattvas to cultivate the paramitas of generosity, pure morality, patient endurance, diligence, dhyana, and prajnaparamita; personally abides at the stage of non-retrogression and also exhorts them to abide at the stage of non-retrogression; personally purifies Buddha lands and also exhorts them to purify Buddha lands; personally brings sentient beings to maturity and also exhorts them to bring sentient beings to maturity; personally develops the bodhisattva superknowledges and also exhorts them to develop the bodhisattva superknowledges;

personally cultivates the Dharma gateway of dharani and also exhorts them to cultivate the Dharma gateway of dharani; personally cultivates the Dharma gateway of samadhi and also exhorts them to cultivate the Dharma gateway of samadhi; personally possesses unobstructed eloquence and also exhorts them to possess unobstructed eloquence; personally possesses a wondrous physical body and also exhorts them to possess a wondrous physical body; personally possesses the excellent marks and also exhorts them to possess the excellent marks; personally possesses the practice of pure youth and also exhorts them to possess the practice of pure youth; personally cultivates the four foundations of mindfulness and also teaches them to cultivate the four foundations of mindfulness;

personally cultivates the four right efforts and also teaches them to cultivate the four right efforts; personally cultivates the four bases of spiritual power and also teaches them to cultivate the four bases of spiritual power; personally cultivates the five faculties and also teaches them to cultivate the five faculties; personally cultivates the five powers and also teaches them to cultivate the five powers; personally cultivates the seven factors of enlightenment and also teaches them to cultivate the seven factors of enlightenment; personally cultivates the eightfold noble path and also teaches them to cultivate the eightfold noble path; personally abides in the emptiness of the internal and also teaches them to abide in the emptiness of the internal;

personally abides in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing; and also teaches them to abide in the emptiness of the external through the emptiness of the self-nature of nonbeing;

personally abides in suchness and also teaches them to abide in suchness; personally abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm; and also teaches them to abide in the dharma-dhatu through the inconceivable realm; personally abides in the Noble Truth of suffering and also teaches them to abide in the Noble Truth of suffering; personally abides in the Noble Truths of the origin, cessation, and path and also teaches them to abide in the Noble Truths of the origin, cessation, and path;

personally cultivates the four dhyanas and also teaches them to cultivate the four dhyanas; personally cultivates the four immeasurables and also teaches them to cultivate the four immeasurables; personally cultivates the four formless concentrations and also teaches them to cultivate the four formless concentrations; personally cultivates the eight liberations and also teaches them to cultivate the eight liberations; personally cultivates the eight spheres of mastery and also teaches them to cultivate the eight spheres of mastery; personally cultivates the nine successive concentrations and also teaches them to cultivate the nine successive concentrations; personally cultivates the ten totalities and also teaches them to cultivate the ten totalities;

personally cultivates the three gateways to liberation and also teaches them to cultivate the three gateways to liberation; personally cultivates the ten bodhisattva bhumis and also teaches them to cultivate the ten bodhisattva bhumis; personally cultivates the five kinds of eyes and also teaches them to cultivate the five kinds of eyes; personally cultivates the six superknowledges and also teaches them to cultivate the six superknowledges; personally cultivates all Dharma gateways of dharani and also teaches them to cultivate all Dharma gateways of dharani; personally cultivates all Dharma gateways of samadhi and also teaches them to cultivate all Dharma gateways of samadhi; personally cultivates the ten powers of a Buddha and also teaches them to cultivate the ten powers of a Buddha;

personally cultivates the four fearlessnesses and also teaches them to cultivate the four fearlessnesses; personally cultivates the four kinds of unhindered understanding and also teaches them to cultivate the four kinds of unhindered understanding; personally cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity and also teaches them to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; personally cultivates the eighteen special qualities of a Buddha and also teaches them to cultivate the eighteen special qualities of a Buddha; personally cultivates the knowledge of all things and also teaches them to cultivate the knowledge of all things;

personally cultivates the knowledge of the aspects of the paths and the knowledge of all aspects and also teaches them to cultivate the knowledge of the aspects of the paths and the knowledge of all aspects; personally cultivates the quality of never losing mindfulness and the nature of constant equanimity and also teaches them to cultivate the quality of never losing mindfulness and the nature of constant equanimity; personally eliminates all afflictions and habitual tendencies and also teaches them to eliminate all afflictions and habitual tendencies;

personally realizes unsurpassed perfect enlightenment, turns the wondrous Dharma wheel, and liberates immeasurable multitudes, and also teaches them to realize unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable multitudes.

The Venerable Subhuti again addressed the Buddha: “World-Honored One, how extraordinary! Well-Gone One, how rare! That great bodhisattva accomplishes such a vast accumulation of merit because, wishing to benefit and bring happiness to all sentient beings, he practices prajnaparamita and seeks to realize unsurpassed perfect enlightenment.

“World-Honored One, how should a great bodhisattva practice prajnaparamita so as to bring it swiftly to perfection?”

The Buddha said: “Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive form as either increasing or decreasing and does not perceive feeling, perception, formations, or consciousness as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.

“Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive the eye ayatana as either increasing or decreasing and does not perceive the ear, nose, tongue, body, or mind ayatana as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.

“Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive the form ayatana as either increasing or decreasing and does not perceive the sound, odor, taste, tangible object, or dharma ayatana as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.

“Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive the eye dhatu as either increasing or decreasing and does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.

“Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive the ear dhatu as either increasing or decreasing and does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.

“Subhuti, when a great bodhisattva practices prajnaparamita, if he does not perceive the nose dhatu as either increasing or decreasing and does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition as either increasing or decreasing, then that great bodhisattva swiftly brings the practice of prajnaparamita to perfection.”

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the tongue dhatu as increasing or decreasing, and does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the body dhatu as increasing or decreasing, and does not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the mind dhatu as increasing or decreasing, and does not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the earth dhatu as increasing or decreasing, and does not perceive the water, fire, wind, space, or consciousness dhatu as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive ignorance as increasing or decreasing, and does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the perfection of generosity as increasing or decreasing, and does not perceive the perfections of pure discipline, patience, diligence, meditation, or prajnaparamita as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the emptiness of internal phenomena as increasing or decreasing, and does not perceive the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive suchness as increasing or decreasing, and does not perceive the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, or the inconceivable realm as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the Noble Truth of suffering as increasing or decreasing, and does not perceive the Noble Truths of its origin, cessation, or the path as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the four dhyanas as increasing or decreasing, and does not perceive the four immeasurables or the four formless concentrations as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the eight liberations as increasing or decreasing, and does not perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the four foundations of mindfulness as increasing or decreasing, and does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold Noble Path as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the gateway to liberation through emptiness as increasing or decreasing, and does not perceive the gateways to liberation through signlessness or wishlessness as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the ten bodhisattva bhumis as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the five kinds of eyes as increasing or decreasing, and does not perceive the six superknowledges as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the Buddha’s ten powers as increasing or decreasing, and does not perceive the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen exclusive qualities of a Buddha as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the quality of never losing mindfulness as increasing or decreasing, and does not perceive the nature of constant equanimity as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the knowledge of all things as increasing or decreasing, and does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive any dharani gateway as increasing or decreasing, and does not perceive any samadhi gateway as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the fruit of stream-entry as increasing or decreasing, and does not perceive the fruits of once-returning, non-returning, or arhatship as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the fruit of a pratyekabuddha as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive any practice of a great bodhisattva as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Subhuti, if a great bodhisattva, while practicing prajnaparamita, does not perceive the supreme awakening of the Buddhas as increasing or decreasing, then that great bodhisattva’s practice of prajnaparamita will swiftly reach perfection.

Furthermore, Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive right dharmas, does not perceive wrong dharmas, does not perceive the contaminated, does not perceive the uncontaminated, does not perceive the conditioned, and does not perceive the unconditioned, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the past, does not perceive the present, does not perceive the future, does not perceive the wholesome, does not perceive the unwholesome, does not perceive the indeterminate, does not perceive the desire realm, does not perceive the form realm, and does not perceive the formless realm, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the perfection of giving, and does not perceive the perfections of pure morality, patience, diligence, meditation, or prajnaparamita, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the emptiness of internal phenomena, and does not perceive the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive suchness, and does not perceive the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the Noble Truth of suffering, and does not perceive the Noble Truths of the origin of suffering, its cessation, or the path, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the four establishments of mindfulness, and does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold Noble Path, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the four meditative absorptions, and does not perceive the four immeasurables or the four formless attainments, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the eight liberations, and does not perceive the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while practicing prajnaparamita, a great bodhisattva does not perceive the gateway to liberation through emptiness, and does not perceive the gateways to liberation through signlessness or wishlessness, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while cultivating prajnaparamita, a great bodhisattva does not perceive the five kinds of eyes and does not perceive the six superknowledges, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while cultivating prajnaparamita, a great bodhisattva does not perceive any dharani gateway and does not perceive any samadhi gateway, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while cultivating prajnaparamita, a great bodhisattva does not perceive the dharma of nonforgetfulness and does not perceive the nature of perpetual equanimity, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while cultivating prajnaparamita, a great bodhisattva does not perceive the Buddha’s ten powers, and does not perceive the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti, if, while cultivating prajnaparamita, a great bodhisattva does not perceive the knowledge of all things, and does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects, then that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection. Why is this? Subhuti, it is because all dharmas are devoid of nature and characteristics, devoid of activity, incapable of movement, false and deceptive, uncertain in nature, lacking autonomy, without cognition, without feeling, and far removed from a self, a sentient being, a life continuum, one who is born, and so forth, up to a knower and a seer.

At that time, the Venerable Subhuti said to the Buddha: “Blessed One, what the Tathagata has taught is inconceivable.”

The Buddha said to Subhuti: “So it is! So it is! What the Tathagata has taught is inconceivable.

“Subhuti, because form is inconceivable, what the Tathagata has taught is inconceivable; because feeling, perception, formations, and consciousness are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the eye ayatana is inconceivable, what the Tathagata has taught is inconceivable; because the ear, nose, tongue, body, and mind ayatanas are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the form ayatana is inconceivable, what the Tathagata has taught is inconceivable; because the sound, odor, taste, tangible-object, and mental-object ayatanas are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the eye dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the ear dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the nose dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the tongue dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the body dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the mind dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the mental-object dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising with mind contact as their condition are inconceivable, what the Tathagata has taught is inconceivable.

“Subhuti, because the earth dhatu is inconceivable, what the Tathagata has taught is inconceivable; because the water, fire, wind, space, and consciousness dhatus are inconceivable, what the Tathagata has taught is inconceivable.”

Subhuti! Because ignorance is inconceivable, what the Tathagata teaches is inconceivable; because volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the perfection of generosity is inconceivable, what the Tathagata teaches is inconceivable; because the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the emptiness of internal phenomena is inconceivable, what the Tathagata teaches is inconceivable; because the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are inconceivable,

what the Tathagata teaches is inconceivable.

Subhuti! Because suchness is inconceivable, what the Tathagata teaches is inconceivable; because the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding nature of phenomena, the limit of reality, the realm of space, and the inconceivable realm are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the Noble Truth of suffering is inconceivable, what the Tathagata teaches is inconceivable; because the Noble Truths of the origin of suffering, cessation, and the path are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the four meditative absorptions are inconceivable, what the Tathagata teaches is inconceivable; because the four immeasurables and the four formless absorptions are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the eight liberations are inconceivable, what the Tathagata teaches is inconceivable; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the four establishments of mindfulness are inconceivable, what the Tathagata teaches is inconceivable; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the Dharma gateway of emptiness as liberation is inconceivable, what the Tathagata teaches is inconceivable; because the Dharma gateways of signlessness and wishlessness as liberation are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the ten bodhisattva grounds are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the five kinds of eyes are inconceivable, what the Tathagata teaches is inconceivable; because the six superknowledges are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the Buddha’s ten powers are inconceivable, what the Tathagata teaches is inconceivable; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the quality of never losing mindfulness is inconceivable, what the Tathagata teaches is inconceivable; because the nature of perpetual equanimity is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the knowledge of all things is inconceivable, what the Tathagata teaches is inconceivable; because the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because all dharani gateways are inconceivable, what the Tathagata teaches is inconceivable; because all samadhi gateways are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the fruit of stream-entry is inconceivable, what the Tathagata teaches is inconceivable; because the fruits of once-returning, non-returning, and arhatship are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the fruit of a pratyekabuddha is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because all the practices of great bodhisattvas are inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! Because the unsurpassed perfect awakening of the Buddhas is inconceivable, what the Tathagata teaches is inconceivable.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to form, and does not give rise to a conception of inconceivability with regard to feeling, perception, volitional formations, or consciousness, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the eye ayatana, and does not give rise to a conception of inconceivability with regard to the ear, nose, tongue, body, or mind ayatana, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the form ayatana, and does not give rise to a conception of inconceivability with regard to the sound, odor, taste, tangible object, or mental-object ayatana, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the eye dhatu, and does not give rise to a conception of inconceivability with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the ear dhatu, and does not give rise to a conception of inconceivability with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the nose dhatu, and does not give rise to a conception of inconceivability with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the tongue dhatu, and does not give rise to a conception of inconceivability with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! When a great bodhisattva practicing prajnaparamita does not give rise to a conception of inconceivability with regard to the body dhatu, and does not give rise to a conception of inconceivability with regard to the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact, that great bodhisattva’s cultivation of prajnaparamita will swiftly reach perfection.

Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable conception regarding the mind dhatu, and does not give rise to any inconceivable conception regarding the dhatu of mental objects, the dhatu of mind-consciousness, mental contact, or the feelings arising with mental contact as condition, then that great bodhisattva’s cultivation of prajnaparamita will swiftly be perfected.

Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable conception regarding the earth dhatu, and does not give rise to any inconceivable conception regarding the water, fire, wind, space, or consciousness dhatu, then that great bodhisattva’s cultivation of prajnaparamita will swiftly be perfected.

Subhuti! If, while practicing prajnaparamita, a great bodhisattva does not give rise to any inconceivable conception regarding ignorance, and does not give rise to any inconceivable conception regarding formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress, then that great bodhisattva’s cultivation of prajnaparamita will swiftly be perfected.

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