大般若波羅蜜多經

XXXIX. CHAPTER ON THE MERIT DIFFICULT TO HEAR

03

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the ten powers of a Buddha is the practice of prajnaparamita; not practicing the profound nature of 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 is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the ten powers of a Buddha is not the ten powers of a Buddha; and because the profound nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the profound nature of constant equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; and because the profound nature of constant equanimity is not constant equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the knowledge of all things is the practice of prajnaparamita; not practicing the profound nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the knowledge of all things is not the knowledge of all things; and because the profound nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of all dharani gateways is the practice of prajnaparamita; not practicing the profound nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of all dharani gateways is not all dharani gateways; and because the profound nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the profound nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the fruit of stream-entry is not the fruit of stream-entry; and because the profound nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, or arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the profound nature of the unsurpassed awakening of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the profound nature of the unsurpassed awakening of the Buddhas is not the unsurpassed awakening of the Buddhas.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of form is the practice of prajnaparamita; not practicing the inconceivable nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of form is not form; and because the inconceivable nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eye ayatana is the practice of prajnaparamita; not practicing the inconceivable nature of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eye ayatana is not the eye ayatana; and because the inconceivable nature of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, or mind ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the form ayatana is the practice of prajnaparamita; not practicing the inconceivable nature of the sound, odor, taste, tangible-object, and Dharma ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the form ayatana is not the form ayatana; and because the inconceivable nature of the sound, odor, taste, tangible-object, and Dharma ayatanas is not the sound, odor, taste, tangible-object, or Dharma ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eye dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eye dhatu is not the eye dhatu; and because the inconceivable nature of the form dhatu through the feelings arising in dependence upon eye-contact is not the form dhatu through the feelings arising in dependence upon eye-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the ear dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the ear dhatu is not the ear dhatu; and because the inconceivable nature of the sound dhatu through the feelings arising in dependence upon ear-contact is not the sound dhatu through the feelings arising in dependence upon ear-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the nose dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the nose dhatu is not the nose dhatu; and because the inconceivable nature of the odor dhatu through the feelings arising in dependence upon nose-contact is not the odor dhatu through the feelings arising in dependence upon nose-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the tongue dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the tongue dhatu is not the tongue dhatu; and because the inconceivable nature of the taste dhatu through the feelings arising in dependence upon tongue-contact is not the taste dhatu through the feelings arising in dependence upon tongue-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the body dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the body dhatu is not the body dhatu; and because the inconceivable nature of the tangible-object dhatu through the feelings arising in dependence upon body-contact is not the tangible-object dhatu through the feelings arising in dependence upon body-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the mind dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the Dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the mind dhatu is not the mind dhatu; and because the inconceivable nature of the Dharma dhatu through the feelings arising in dependence upon mind-contact is not the Dharma dhatu through the feelings arising in dependence upon mind-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the earth dhatu is the practice of prajnaparamita; not practicing the inconceivable nature of the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the earth dhatu is not the earth dhatu; and because the inconceivable nature of the water, fire, wind, space, and consciousness dhatus is not the water, fire, wind, space, or consciousness dhatus.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of ignorance is the practice of prajnaparamita; not practicing the inconceivable nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of ignorance is not ignorance; and because the inconceivable nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is not formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the perfection of generosity is the practice of prajnaparamita; not practicing the inconceivable nature of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the perfection of generosity is not the perfection of generosity; and because the inconceivable nature of the perfection of pure morality through prajnaparamita is not the perfection of pure morality through prajnaparamita.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of inner emptiness is the practice of prajnaparamita; not practicing the inconceivable nature of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature,

and the emptiness of the nonbeing of intrinsic nature is the practice of prajnaparamita.

Why is this? Śāriputra, because the inconceivable nature of inner emptiness is not inner emptiness; and because the inconceivable nature of outer emptiness through the emptiness of the nonbeing of intrinsic nature is not outer emptiness through the emptiness of the nonbeing of intrinsic nature.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of suchness is the practice of prajnaparamita; not practicing the inconceivable nature of the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, equality, freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of suchness is not suchness; and because the inconceivable nature of the Dharma dhatu through the inconceivable realm is not the Dharma dhatu through the inconceivable realm.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the Noble Truth of suffering is the practice of prajnaparamita; not practicing the inconceivable nature of the Noble Truths of origin, cessation, and the path is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the Noble Truth of suffering is not the Noble Truth of suffering; and because the inconceivable nature of the Noble Truths of origin, cessation, and the path is not the Noble Truths of origin, cessation, or the path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the four meditative concentrations is the practice of prajnaparamita; not practicing the inconceivable nature of the four immeasurables and the four formless attainments is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the four meditative concentrations is not the four meditative concentrations; and because the inconceivable nature of the four immeasurables and the four formless attainments is not the four immeasurables or the four formless attainments.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the eight liberations is the practice of prajnaparamita; not practicing the inconceivable nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the eight liberations is not the eight liberations; and because the inconceivable nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities is not the eight spheres of mastery, the nine successive attainments, or the ten totalities.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the four foundations of mindfulness is the practice of prajnaparamita; not practicing the inconceivable nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the four foundations of mindfulness is not the four foundations of mindfulness; and because the inconceivable nature of the four right efforts through the Noble Eightfold Path is not the four right efforts through the Noble Eightfold Path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the liberation gateway of emptiness is the practice of prajnaparamita; not practicing the inconceivable nature of the liberation gateways of signlessness and wishlessness is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the liberation gateway of emptiness is not the liberation gateway of emptiness; and because the inconceivable nature of the liberation gateways of signlessness and wishlessness is not the liberation gateways of signlessness or wishlessness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the ten bodhisattva bhumis is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the ten bodhisattva bhumis is not the ten bodhisattva bhumis.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the five kinds of eyes is the practice of prajnaparamita; not practicing the inconceivable nature of the six superknowledges is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the five kinds of eyes is not the five kinds of eyes; and because the inconceivable nature of the six superknowledges is not the six superknowledges.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the ten powers of a Buddha is the practice of prajnaparamita; not practicing the inconceivable nature of 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 is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the ten powers of a Buddha is not the ten powers of a Buddha; and because the inconceivable nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the inconceivable nature of constant equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; and because the inconceivable nature of constant equanimity is not constant equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the knowledge of all things is the practice of prajnaparamita; not practicing the inconceivable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the knowledge of all things is not the knowledge of all things; and because the inconceivable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of all dharani gateways is the practice of prajnaparamita; not practicing the inconceivable nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of all dharani gateways is not all dharani gateways; and because the inconceivable nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the inconceivable nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the fruit of stream-entry is not the fruit of stream-entry; and because the inconceivable nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, or arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the inconceivable nature of the unsurpassed awakening of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the inconceivable nature of the unsurpassed awakening of the Buddhas is not the unsurpassed awakening of the Buddhas.

Furthermore, Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of form is the practice of prajnaparamita; not practicing the immeasurable nature of feeling, perception, formations, and consciousness is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of form is not form; and because the immeasurable nature of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eye ayatana is the practice of prajnaparamita; not practicing the immeasurable nature of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eye ayatana is not the eye ayatana; and because the immeasurable nature of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, or mind ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the form ayatana is the practice of prajnaparamita; not practicing the immeasurable nature of the sound, odor, taste, tangible-object, and Dharma ayatanas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the form ayatana is not the form ayatana; and because the immeasurable nature of the sound, odor, taste, tangible-object, and Dharma ayatanas is not the sound, odor, taste, tangible-object, or Dharma ayatanas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eye dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eye dhatu is not the eye dhatu; and because the immeasurable nature of the form dhatu through the feelings arising in dependence upon eye-contact is not the form dhatu through the feelings arising in dependence upon eye-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the ear dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the ear dhatu is not the ear dhatu; and because the immeasurable nature of the sound dhatu through the feelings arising in dependence upon ear-contact is not the sound dhatu through the feelings arising in dependence upon ear-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the nose dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the nose dhatu is not the nose dhatu; and because the immeasurable nature of the odor dhatu through the feelings arising in dependence upon nose-contact is not the odor dhatu through the feelings arising in dependence upon nose-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the tongue dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the tongue dhatu is not the tongue dhatu; and because the immeasurable nature of the taste dhatu through the feelings arising in dependence upon tongue-contact is not the taste dhatu through the feelings arising in dependence upon tongue-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the body dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the body dhatu is not the body dhatu; and because the immeasurable nature of the tangible-object dhatu through the feelings arising in dependence upon body-contact is not the tangible-object dhatu through the feelings arising in dependence upon body-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the mind dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the Dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the mind dhatu is not the mind dhatu; and because the immeasurable nature of the Dharma dhatu through the feelings arising in dependence upon mind-contact is not the Dharma dhatu through the feelings arising in dependence upon mind-contact.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the earth dhatu is the practice of prajnaparamita; not practicing the immeasurable nature of the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the earth dhatu is not the earth dhatu; and because the immeasurable nature of the water, fire, wind, space, and consciousness dhatus is not the water, fire, wind, space, or consciousness dhatus.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of ignorance is the practice of prajnaparamita; not practicing the immeasurable nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of ignorance is not ignorance; and because the immeasurable nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is not formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the perfection of generosity is the practice of prajnaparamita; not practicing the immeasurable nature of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the perfection of generosity is not the perfection of generosity; and because the immeasurable nature of the perfection of pure morality through prajnaparamita is not the perfection of pure morality through prajnaparamita.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of inner emptiness is the practice of prajnaparamita; not practicing the immeasurable nature of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature,

and the emptiness of the nonbeing of intrinsic nature is the practice of prajnaparamita.

Why is this? Śāriputra, because the immeasurable nature of inner emptiness is not inner emptiness; and because the immeasurable nature of outer emptiness through the emptiness of the nonbeing of intrinsic nature is not outer emptiness through the emptiness of the nonbeing of intrinsic nature.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of suchness is the practice of prajnaparamita; not practicing the immeasurable nature of the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, equality, freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of suchness is not suchness; and because the immeasurable nature of the Dharma dhatu through the inconceivable realm is not the Dharma dhatu through the inconceivable realm.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the Noble Truth of suffering is the practice of prajnaparamita; not practicing the immeasurable nature of the Noble Truths of origin, cessation, and the path is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the Noble Truth of suffering is not the Noble Truth of suffering; and because the immeasurable nature of the Noble Truths of origin, cessation, and the path is not the Noble Truths of origin, cessation, or the path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the four meditative concentrations is the practice of prajnaparamita; not practicing the immeasurable nature of the four immeasurables and the four formless attainments is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the four meditative concentrations is not the four meditative concentrations; and because the immeasurable nature of the four immeasurables and the four formless attainments is not the four immeasurables or the four formless attainments.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the eight liberations is the practice of prajnaparamita; not practicing the immeasurable nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the eight liberations is not the eight liberations; and because the immeasurable nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities is not the eight spheres of mastery, the nine successive attainments, or the ten totalities.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the four foundations of mindfulness is the practice of prajnaparamita; not practicing the immeasurable nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the four foundations of mindfulness is not the four foundations of mindfulness; and because the immeasurable nature of the four right efforts through the Noble Eightfold Path is not the four right efforts through the Noble Eightfold Path.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the liberation gateway of emptiness is the practice of prajnaparamita; not practicing the immeasurable nature of the liberation gateways of signlessness and wishlessness is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the liberation gateway of emptiness is not the liberation gateway of emptiness; and because the immeasurable nature of the liberation gateways of signlessness and wishlessness is not the liberation gateways of signlessness or wishlessness.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the ten bodhisattva bhumis is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the ten bodhisattva bhumis is not the ten bodhisattva bhumis.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the five kinds of eyes is the practice of prajnaparamita; not practicing the immeasurable nature of the six superknowledges is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the five kinds of eyes is not the five kinds of eyes; and because the immeasurable nature of the six superknowledges is not the six superknowledges.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the ten powers of a Buddha is the practice of prajnaparamita; not practicing the immeasurable nature of 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 is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the ten powers of a Buddha is not the ten powers of a Buddha; and because the immeasurable nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the Dharma of non-forgetfulness is the practice of prajnaparamita; not practicing the immeasurable nature of constant equanimity is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; and because the immeasurable nature of constant equanimity is not constant equanimity.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the knowledge of all things is the practice of prajnaparamita; not practicing the immeasurable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the knowledge of all things is not the knowledge of all things; and because the immeasurable nature of the knowledge of the aspects of the paths and the knowledge of all aspects is not the knowledge of the aspects of the paths or the knowledge of all aspects.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of all dharani gateways is the practice of prajnaparamita; not practicing the immeasurable nature of all samadhi gateways is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of all dharani gateways is not all dharani gateways; and because the immeasurable nature of all samadhi gateways is not all samadhi gateways.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the fruit of stream-entry is the practice of prajnaparamita; not practicing the immeasurable nature of the fruits of once-returning, non-returning, and arhatship is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the fruit of stream-entry is not the fruit of stream-entry; and because the immeasurable nature of the fruits of once-returning, non-returning, and arhatship is not the fruits of once-returning, non-returning, or arhatship.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the fruit of a pratyekabuddha is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the fruit of a pratyekabuddha is not the fruit of a pratyekabuddha.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of all the practices of great bodhisattvas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of all the practices of great bodhisattvas is not all the practices of great bodhisattvas.

Śāriputra, when a great bodhisattva practices prajnaparamita, not practicing the immeasurable nature of the unsurpassed awakening of the Buddhas is the practice of prajnaparamita. Why is this? Śāriputra, because the immeasurable nature of the unsurpassed awakening of the Buddhas is not the unsurpassed awakening of the Buddhas.

Then Śāriputra said to the Buddha: “Blessed One, this prajnaparamita is exceedingly profound, inconceivable, immeasurable, and difficult to believe and understand. It should therefore not be taught before bodhisattvas newly training in the Great Vehicle. For when they first hear this profound prajnaparamita, alarm, fear, dread, and doubt arise in their hearts, and they cannot believe or understand it. It should be taught only before bodhisattvas dwelling on the stage of non-retrogression, for when they hear such profound prajnaparamita, their hearts are neither alarmed nor fearful nor afraid, and they have no doubts. Having heard it, they believe and understand it, accept and uphold it, read and recite it, contemplate it in accordance with reason, and expound it to others.”

At that time, Śakra, lord of the devas, asked Śāriputra: “Venerable sir, what fault would there be in teaching such profound prajnaparamita before bodhisattvas newly training in the Great Vehicle?”

Śāriputra replied: “Kauśika, if such profound prajnaparamita were taught before bodhisattvas newly training in the Great Vehicle, then on hearing it they would become alarmed, fearful, afraid, and doubtful, and would be unable to believe or understand it; they might even give rise to slander. Consequently, their karmic activity would increase, bringing upon them karma that leads to rebirth in the lower realms. They would sink into the three evil destinies, remain long in samsara, and find it difficult to attain unsurpassed awakening. Therefore, this profound prajnaparamita should not be taught before those newly training bodhisattvas.”

Then Śakra, lord of the devas, again asked the venerable Śāriputra: “Venerable sir, are there any great bodhisattvas who, though they have not yet received a prediction, are neither alarmed nor fearful nor afraid when they hear such profound prajnaparamita?”

Śāriputra replied: “There are, Kauśika! Such great bodhisattvas will before long receive the prediction of great awakening. Kauśika, if great bodhisattvas hear such profound prajnaparamita taught and their minds are neither alarmed nor fearful nor afraid, you should know that those great bodhisattvas have already received the prediction of unsurpassed awakening. If they have not yet received that prediction, then after no more than one or two Buddha realms, they will certainly receive the prediction of great awakening.”

Then the Buddha said to Śāriputra: “So it is! It is exactly as you have said. Śāriputra, if great bodhisattvas have long trained in the Great Vehicle, long brought forth their vows, long cultivated the six paramitas, long made offerings to the Buddhas, and long attended upon spiritual friends, then when they hear such profound prajnaparamita taught, their minds are neither alarmed nor fearful nor afraid. Having heard it, they believe and understand it, accept and uphold it, read and recite it, contemplate it in accordance with reason, expound it to others, or practice according to their ability just as it has been taught.”

Volume 299

THE END