大般若波羅蜜多經

XXXXX. CHAPTER ON SKILLFUL MEANS

02

Furthermore, Subhuti! With regard to such profound matters, great bodhisattvas should rely upon the meaning consonant with profound prajnaparamita to examine them thoroughly, reflect upon them, carefully consider them, and contemplate them. They should think: “I should now abide as profound prajnaparamita teaches; I should now train as profound prajnaparamita teaches.”

Subhuti! If, with regard to such profound matters, great bodhisattvas constantly rely upon the meaning consonant with profound prajnaparamita to examine them thoroughly, reflect upon them, carefully consider them, and contemplate them; if they abide as profound prajnaparamita teaches and train as profound prajnaparamita teaches, then, through such constant and diligent cultivation and training, those great bodhisattvas, relying upon profound prajnaparamita and giving rise to a single thought, can gather innumerable, immeasurable, and boundless merits, transcend immeasurable kalpas of wandering through birth and death, and swiftly realize unsurpassed perfect awakening.

How much more so if they constantly cultivate prajnaparamita without interruption and continually abide in mental attention consonant with unsurpassed perfect awakening.

Subhuti! It is like a man infatuated with sensual desire and a beautiful woman who love one another and have arranged to meet. The woman is prevented from coming to the appointed place. As this man’s desire blazes and continues without cease, Subhuti, what do you think? Toward whom are his thoughts of desire directed?

World-Honored One! His thoughts of desire are directed toward the woman. He thinks: “When will she come here so that we may delight together?”

Subhuti! What do you think? Throughout an entire day and night, how many thoughts of desire arise in that man?

World-Honored One! Throughout the entire day and night, exceedingly many thoughts of desire arise in him!

The Buddha said: Subhuti! If a great bodhisattva, relying upon profound prajnaparamita, gives rise to a single thought of training as profound prajnaparamita teaches, the number of kalpas of wandering through birth and death that the bodhisattva transcends equals the number of thoughts of desire that arise in the person infatuated with sensual desire over the course of one day and one night.

Subhuti! By reflecting upon and cultivating in accordance with the principles taught by prajnaparamita, that great bodhisattva can thereby free himself from the faults that obstruct unsurpassed perfect awakening. Therefore, that great bodhisattva relies upon profound prajnaparamita and diligently cultivates and trains in order to attain unsurpassed perfect awakening.

Subhuti! If a great bodhisattva abides as profound prajnaparamita teaches for one day and one night, then, were the merit thereby attained a tangible thing, even all the Buddha-realms throughout as many trichiliocosms as there are grains of sand in the Ganges could not contain it. If other merits filled all the Buddha-realms throughout as many trichiliocosms as there are grains of sand in the Ganges, compared with this merit they would not equal one hundredth of it, one thousandth of it, one hundred-thousandth of it, one ten-billionth of it, one trillionth of it, one quadrillionth of it, one hundred-millionth of it, one billionth of it, or one hundred-billionth of it.

Whether reckoned by numerical division, calculation, enumeration, or analogy, and so forth at length, they would not equal even the most infinitesimal fraction of it.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita but, throughout as many great kalpas as there are grains of sand in the Ganges, makes offerings to the precious Buddha, Dharma, and Sangha, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva relies upon profound prajnaparamita and, for one day and one night, cultivates and trains according to its teachings, the merit thereby attained is even greater than that merit. Why is this? Subhuti! Because profound prajnaparamita is the vehicle of the great bodhisattvas. Mounted upon this vehicle, they swiftly reach unsurpassed perfect awakening.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita but, throughout as many great kalpas as there are grains of sand in the Ganges, reverently makes offerings to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, Worthy Ones, Perfectly Awakened Ones, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva relies upon profound prajnaparamita and, for one day and one night, cultivates and trains according to its teachings, the merit thereby attained is vastly greater than that merit. Why is this? Subhuti! Because great bodhisattvas who deeply cultivate prajnaparamita transcend the stages of the shravakas and pratyekabuddhas and swiftly enter the bodhisattva’s certainty of the birthless nature of reality. They can also cultivate the bodhisattva practices and swiftly realize unsurpassed perfect awakening.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita but, throughout as many great kalpas as there are grains of sand in the Ganges, diligently cultivates and trains in generosity, pure morality, patience, diligence, meditation, and prajnaparamita, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If that great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, diligently cultivates and trains in generosity, pure morality, patience, diligence, meditation, and prajnaparamita, the merit thereby attained is vastly greater than that merit. Why is this? Subhuti! Because profound prajnaparamita is the mother of the great bodhisattvas. Why is this? Because profound prajnaparamita can give birth to the assembly of great bodhisattvas. Relying upon prajnaparamita, the entire assembly of great bodhisattvas swiftly perfects all Buddha qualities.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita but, throughout as many great kalpas as there are grains of sand in the Ganges, bestows the Dharma upon all sentient beings, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: World-Honored One! Very much indeed! Sugata! Very much indeed! That merit would be innumerable, immeasurable, and boundless.

The Buddha said: Subhuti! If a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, bestows the Dharma upon all sentient beings, the merit thereby attained is vastly greater than that merit. Why is this? Subhuti! Because if a great bodhisattva remains apart from prajnaparamita, the bodhisattva remains apart from the knowledge of all-knowing wisdom; if a great bodhisattva does not remain apart from prajnaparamita, the bodhisattva does not remain apart from the knowledge of all-knowing wisdom. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed perfect awakening, that bodhisattva should not remain apart from profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva remains apart from prajnaparamita but, throughout as many great kalpas as there are grains of sand in the Ganges, cultivates the perfection of generosity and cultivates the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, then, Subhuti, what do you think? Would that great bodhisattva, through these causes and conditions, gain much merit?

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, practices the perfection of generosity, the perfection of pure ethical discipline, patient acceptance, diligent effort, meditative concentration, and prajnaparamita, the merit thereby attained is far greater than the former merit. Why is this?

Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from the unsurpassed awakening of a Buddha. If a great bodhisattva abandons prajnaparamita, it is indeed possible for that bodhisattva to regress from the unsurpassed awakening of a Buddha.

Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva abandons prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, abides in the emptiness of the internal, 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, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence—then, Subhuti, what do you think?

Would that great bodhisattva, by virtue of these causes and conditions, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, abides in the emptiness of the internal, the emptiness of the external, and so forth, through the emptiness of the self-nature of nonexistence, the merit thereby attained is far greater than the former merit. Why is this?

Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from the unsurpassed awakening of a Buddha. If a great bodhisattva abandons prajnaparamita, it is inevitable that the bodhisattva will regress from the unsurpassed awakening of a Buddha.

Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva abandons prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, abides in suchness; abides in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm—then, Subhuti, what do you think? Would that great bodhisattva, by virtue of these causes and conditions, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, abides in suchness, abides in the dharmadhatu, and so forth, through the inconceivable realm, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva abandons prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva abandons prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, practices the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—then, Subhuti, what do you think? Would that great bodhisattva, by virtue of these causes and conditions, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, practices the four establishments of mindfulness, the four right efforts, and so forth, through the Noble Eightfold Path, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva abandons prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva abandons prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, abides in the Noble Truth of suffering and abides in the Noble Truths of the origin of suffering, its cessation, and the path—then, Subhuti, what do you think? Would that great bodhisattva, by virtue of these causes and conditions, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, abides in the Noble Truth of suffering and abides in the Noble Truths of the origin of suffering, its cessation, and the path, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva abandons prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.

“Furthermore, Subhuti! If a great bodhisattva abandons prajnaparamita and, even for as many great kalpas as there are grains of sand in the Ganges, practices the four meditative absorptions, the four immeasurables, and the four formless attainments—then, Subhuti, what do you think? Would that great bodhisattva, by virtue of these causes and conditions, acquire much merit?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! That merit is countless, immeasurable, and boundless.”

The Buddha said: “Subhuti! If a great bodhisattva abides in accordance with the teachings of the profound prajnaparamita and, for one day and one night, practices the four meditative absorptions, the four immeasurables, and the four formless attainments, the merit thereby attained is far greater than the former merit. Why is this? Subhuti! It is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva abandons prajnaparamita, it is inevitable that the bodhisattva will regress from unsurpassed awakening. Therefore, Subhuti, if a great bodhisattva wishes to realize unsurpassed awakening, that bodhisattva should not depart from the profound prajnaparamita.”

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, the merit thereby acquired would be far greater than that merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate the gateway to liberation of emptiness and the gateways to liberation of signlessness and wishlessness throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate the gateway to liberation of emptiness and the gateways to liberation of signlessness and wishlessness, the merit thereby acquired would be far greater than that merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate the ground of Great Joy, the ground of Stainlessness, the ground of Luminous Radiance, the ground of Blazing Wisdom, the ground Difficult to Conquer, the ground of Manifest Presence, the ground of Far-Reaching, the ground of Immovability, the ground of Excellent Wisdom, and the ground of the Dharma Cloud throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate the ground of Great Joy, the ground of Stainlessness, the ground of Luminous Radiance, the ground of Blazing Wisdom, the ground Difficult to Conquer, the ground of Manifest Presence, the ground of Far-Reaching, the ground of Immovability, the ground of Excellent Wisdom, and the ground of the Dharma Cloud, the merit thereby acquired would be far greater than that merit.

Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows.

Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate the five kinds of eyes and the six superknowledges throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate the five kinds of eyes and the six superknowledges, the merit thereby acquired would be far greater than that merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate all gateways of samadhi and all gateways of dharani throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate all gateways of samadhi and all gateways of dharani, the merit thereby acquired would be far greater than that merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, separated from prajnaparamita, were to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha throughout great kalpas as numerous as the sands of the Ganges, then, Subhuti, what do you think? Would that great bodhisattva, through this cause and condition, acquire much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva, abiding in reliance upon the teachings of the profound prajnaparamita, were for one day and one night to cultivate the ten powers of a Buddha, the four fearlessnesses, and so forth, up to the eighteen unique qualities of a Buddha, the merit thereby acquired would be far greater than that merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not separate from prajnaparamita to regress from unsurpassed awakening. If a great bodhisattva separates from prajnaparamita, regression from unsurpassed awakening naturally follows. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed awakening, that bodhisattva should not separate from the profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, having departed from prajnaparamita, were to cultivate the Dharma of non-forgetfulness and the nature of constant relinquishment for as many great eons as there are sands in the Ganges, what do you think, Subhuti? Would that great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for just one day and one night, cultivates the Dharma of non-forgetfulness and the nature of constant relinquishment, the merit thereby attained far surpasses the former merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed perfect enlightenment. But it is inevitable that a great bodhisattva who departs from prajnaparamita will regress from unsurpassed perfect enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, having departed from prajnaparamita, were to cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects for as many great eons as there are sands in the Ganges, what do you think, Subhuti? Would that great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for just one day and one night, cultivates the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, the merit thereby attained far surpasses the former merit. Why is this? Subhuti, it is impossible for a great bodhisattva who does not depart from prajnaparamita to regress from unsurpassed perfect enlightenment. But it is inevitable that a great bodhisattva who departs from prajnaparamita will regress from unsurpassed perfect enlightenment. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not depart from profound prajnaparamita.

Furthermore, Subhuti, if a great bodhisattva, having departed from prajnaparamita, were to practice the various forms of giving material wealth and giving the Dharma for as many great eons as there are sands in the Ganges, and, dwelling in a secluded place, were to apply the mind firmly to reflecting upon the practices previously undertaken and dedicate them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment, what do you think, Subhuti? Would that great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, practices the various forms of giving material wealth and giving the Dharma, and, dwelling in a secluded place, applies the mind firmly to reflecting upon the practices previously undertaken and dedicates them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment, what do you think, Subhuti? Would that great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva abides in accordance with the teachings of profound prajnaparamita and, for one day and one night, practices the various forms of giving material wealth and giving the Dharma, and, dwelling in a secluded place, applies the mind firmly to reflecting upon the practices previously undertaken and dedicates them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment, the merit thereby attained far surpasses the former merit.

Why is this? Subhuti, because a dedication made in reliance upon profound prajnaparamita should be known as the most excellent dedication. A dedication made apart from prajnaparamita should be known as not constituting the most excellent dedication.

Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not depart from profound prajnaparamita when cultivating practices and dedicating them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment.

Furthermore, Subhuti, if a great bodhisattva, having departed from prajnaparamita, were, for as many great eons as there are sands in the Ganges, to take as objects all the roots of virtue and merit of all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, and their disciples throughout the past, future, and present, rejoice in them collectively, and dedicate them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment, what do you think, Subhuti? Would that great bodhisattva, by virtue of these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata! That merit would be countless, immeasurable, and boundless.

The Buddha said: Subhuti, if a great bodhisattva abides in accordance with the teachings of prajnaparamita and, for one day and one night, takes as objects all the roots of virtue and merit of all Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, and their disciples throughout the past, future, and present, rejoices in them collectively, and dedicates them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment, the merit thereby attained far surpasses the former merit.

Why is this? Subhuti, because all rejoicing in and dedication of roots of virtue and merit are led by profound prajnaparamita. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, that bodhisattva should not depart from profound prajnaparamita, but should rejoice collectively in those roots of virtue and dedicate them universally, for the sake of all sentient beings, to unsurpassed perfect enlightenment.

At that time, the Venerable Subhuti addressed the Buddha: World-Honored One, according to what the Buddha has taught, all deeds arising from conceptual discrimination have no true existence. Through what causes and conditions, then, do those great bodhisattvas gain countless, immeasurable, and boundless merit?

World-Honored One, deeds arising from conceptual discrimination cannot give rise to genuine right view, cannot lead one into the certainty of the true nature, cannot enable one to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the realization of a pratyekabuddha, nor can they enable one to attain the unsurpassed perfect enlightenment of the Buddhas.

The Buddha said: Subhuti, so it is! So it is! It is exactly as you have said. Deeds arising from conceptual discrimination cannot give rise to genuine right view, cannot lead one into the certainty of the true nature, cannot enable one to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the realization of a pratyekabuddha, nor can they enable one to attain the unsurpassed perfect enlightenment of the Buddhas.

Subhuti! When great bodhisattvas practice the profound prajnaparamita, they know that all kinds of discriminative activity are empty, devoid of anything possessed, false, and unreal. Why is this?

Subhuti! It is because great bodhisattvas are well trained in inner emptiness, well trained in outer emptiness, well trained in inner-and-outer emptiness, well trained in the emptiness of emptiness, well trained in great emptiness, well trained in the emptiness of ultimate meaning, well trained in the emptiness of the conditioned, well trained in the emptiness of the unconditioned, well trained in ultimate emptiness, well trained in boundless emptiness, well trained in the emptiness of dispersion, well trained in the emptiness of non-transformation, well trained in the emptiness of original nature, well trained in the emptiness of individual characteristics, well trained in the emptiness of common characteristics, well trained in the emptiness of all dharmas,

well trained in the emptiness of the unapprehensible, well trained in the emptiness of nonbeing, well trained in the emptiness of intrinsic nature, and well trained in the emptiness of the intrinsic nature of nonbeing.

Subhuti! Having abided in emptiness, that great bodhisattva correctly observes, in accordance with reality, that discriminative activity is thus empty, devoid of anything possessed, false, and unreal; thereby the bodhisattva does not depart from the profound prajnaparamita.

Subhuti! Because that great bodhisattva thus truly does not depart from the profound prajnaparamita, the bodhisattva acquires merit that is innumerable, immeasurable, and boundless.

The Venerable Subhuti again addressed the Buddha: “Blessed One! What distinction is there among ‘innumerable,’ ‘immeasurable,’ and ‘boundless’?”

The Buddha said: “Subhuti! ‘Innumerable’ means that the number cannot be apprehended: it cannot be counted within the realm of the conditioned, nor can it be counted within the realm of the unconditioned. ‘Immeasurable’ means that the measure cannot be apprehended: it cannot be measured among past dharmas, future dharmas, or present dharmas. ‘Boundless’ means that the boundary cannot be apprehended, for its limits cannot be measured.”

The Venerable Subhuti again addressed the Buddha: “Blessed One! Is there any cause or condition whereby form is also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless?”

The Buddha said: “Subhuti! Because there are causes and conditions, form is also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness are also innumerable, immeasurable, and boundless.”

“Blessed One! Through what causes and conditions are form also innumerable, immeasurable, and boundless, and feeling, perception, formations, and consciousness also innumerable, immeasurable, and boundless?”

The Buddha said: “Subhuti! Because form is empty, it is innumerable, immeasurable, and boundless; because feeling, perception, formations, and consciousness are empty, they too are innumerable, immeasurable, and boundless.”

At that time, the Venerable Subhuti again addressed the Buddha: “Blessed One! Is it only form that is empty and feeling, perception, formations, and consciousness that are empty, or are all dharmas also empty?”

The Buddha said: “Subhuti! Have I not previously said that all dharmas are entirely empty?”

Subhuti replied: “Although the Buddha has said that all dharmas are empty, sentient beings do not know, see, or understand this; therefore, I now ask the question once again.”

World-Honored One! The Tathagata has always said that form is empty; feeling, perception, formations, and consciousness are also empty. The Tathagata has always said that the eye ayatana is empty; the ear, nose, tongue, body, and mind ayatanas are also empty.

The Tathagata has always said that the form ayatana is empty; the sound, odor, taste, tangible object, and mental-object ayatanas are also empty. The Tathagata has always said that the eye dhatu is empty; the ear, nose, tongue, body, and mind dhatus are also empty. The Tathagata has always said that the form dhatu is empty; the sound, odor, taste, tangible object, and mental-object dhatus are also empty.

The Tathagata has always said that the eye-consciousness dhatu is empty; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also empty. The Tathagata has always said that eye-contact is empty; ear-, nose-, tongue-, body-, and mind-contact are also empty. The Tathagata has always said that feelings arising with eye-contact as condition are empty; feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are also empty.

The Tathagata has always said that the earth dhatu is empty; the water, fire, wind, space, and consciousness dhatus are also empty. The Tathagata has always said that the nature of the causal condition is empty; the natures of the immediately antecedent condition, the objective condition, and the dominant condition are also empty. The Tathagata has always said that ignorance is empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death are also empty.

The Tathagata has always said that self is empty; sentient being, life principle, being born, being nurtured, being raised, transmigrating being, mind-born being, youth, agent, experiencer, knower, and seer are also empty. The Tathagata has always said that the perfection of generosity is empty; the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita are also empty. The Tathagata has always said that inner emptiness is empty;

outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence are also empty.

The Tathagata has always said that suchness is empty; the Dharma realm, Dharma nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature beyond birth, the fixed order of Dharma, the abiding of Dharma, ultimate reality, and the empty realm are empty; the inconceivable realm is also empty. The Tathagata has always said that the four establishments of mindfulness are empty; the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are also empty.

The Tathagata has always said that the Noble Truth of suffering is empty; the Noble Truths of its origin, cessation, and the path are also empty. The Tathagata has always said that the four meditative absorptions are empty; the four immeasurables and the four formless attainments are also empty. The Tathagata has always said that the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are also empty.

The Tathagata has always said that the Dharma gateway of emptiness-liberation is empty; the Dharma gateways of signlessness-liberation and wishlessness-liberation are also empty. The Tathagata has always said that the Stage of Great Joy is empty; the Stages of Stainlessness, Radiance, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are also empty.

The Tathagata has always said that the five kinds of eyes are empty; the six superknowledges are also empty. The Tathagata has always said that the Dharma gateways of samadhi are empty; the Dharma gateways of dharani are also empty. The Tathagata has always said that the ten powers of a Buddha are empty; 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 also empty.

The Tathagata has always said that the Dharma of nonforgetfulness is empty; the nature of perpetual equanimity is also empty. The Tathagata has always said that the knowledge of all things is empty; the knowledge of path aspects and the knowledge of all aspects are also empty. The Tathagata has always said that the fruit of stream-entry is empty; the fruits of once-returning, non-returning, and arhatship are also empty; abiding, the Tathagata has always said that the realization of a pratyekabuddha is empty.

The Tathagata has always said that all bodhisattva practices are empty. The Tathagata has always said that the unsurpassed awakening of the Buddhas is empty. The Tathagata has always said that an ordinary person is empty; a shravaka, pratyekabuddha, bodhisattva, and Tathagata are also empty.

The Tathagata has always said that dharmas possessing form and dharmas without form are empty; visible dharmas, invisible dharmas, resistant dharmas, nonresistant dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, and unconditioned dharmas are also empty. The Tathagata has always said that past, future, and present dharmas are empty; wholesome, unwholesome, and indeterminate dharmas; dharmas pertaining to the Desire Realm, Form Realm, and Formless Realm; dharmas of learners, those beyond learning, and those who are neither learners nor beyond learning; and dharmas to be abandoned through seeing, to be abandoned through cultivation, and not to be abandoned are also empty.

The Buddha said: Subhuti! So it is! So it is! I have always said that all these dharmas are empty.

The Venerable Subhuti again addressed the Buddha: World-Honored One! That all dharmas are empty means that they are inexhaustible, innumerable, immeasurable, and boundless.

World-Honored One! Within the emptiness of all dharmas, an end cannot be apprehended, number cannot be apprehended, measure cannot be apprehended, and a boundary cannot be apprehended. For this reason, inexhaustible, innumerable, immeasurable, and boundless are not distinguished in wording or meaning.

The Buddha said: Subhuti! So it is! So it is! It is exactly as you have said. Inexhaustible, innumerable, immeasurable, and boundless, without distinction in wording or meaning, all equally elucidate the emptiness of all dharmas.

Subhuti! The emptiness of all dharmas is inexpressible. Through skillful means, the Tathagata calls it inexhaustible, or innumerable, or immeasurable, or boundless, or empty, or signless, or wishless, or nonacting, or unborn, or unceasing, or free from defilement, or quiescent cessation, or nirvana, or suchness, or the Dharma realm, or Dharma nature, or ultimate reality. All such meanings are expounded by the Tathagata through skillful means.

Then the Venerable Subhuti addressed the Buddha: World-Honored One! The skillful means employed by the Tathagata are exceedingly marvelous. The true characteristics of all dharmas cannot be expressed, yet for the sake of sentient beings he reveals them through skillful means.

World-Honored One! As I understand the meaning of what the Buddha has taught, the nature of all dharmas is inexpressible. Is this so?

The Buddha said: Subhuti! So it is! So it is! The nature of all dharmas is inexpressible. Why? Because the nature of all dharmas is ultimately empty, and ultimate emptiness cannot be expressed.

The Venerable Subhuti again addressed the Buddha: World-Honored One! Is there increase or decrease in the inexpressible meaning?

The Buddha said: Subhuti! The inexpressible meaning neither increases nor decreases.

The Venerable Subhuti again addressed the Buddha: World-Honored One! If the inexpressible meaning neither increases nor decreases, then the perfection of generosity should also neither increase nor decrease; the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita should also neither increase nor decrease.

World-Honored One! If the inexpressible meaning neither increases nor decreases, then the four four establishments of mindfulness should also neither increase nor decrease; the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path should also neither increase nor decrease.

World-Honored One! If the inexpressible meaning neither increases nor decreases, then the four meditative absorptions should also neither increase nor decrease; the four immeasurables and the four formless attainments should also neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the eight liberations should likewise neither increase nor decrease; the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the gateway of liberation through emptiness should likewise neither increase nor decrease; the gateways of liberation through signlessness and wishlessness should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the Ground of Great Joy should likewise neither increase nor decrease; the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the five kinds of eyes should likewise neither increase nor decrease; the six superknowledges should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the gateway of samadhi should likewise neither increase nor decrease; the gateway of dharani should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the ten powers of a Buddha should likewise neither increase nor decrease; the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the Dharma of non-forgetfulness should likewise neither increase nor decrease; the nature of constant equanimity should likewise neither increase nor decrease.

Blessed One! If the meaning of the inexpressible neither increases nor decreases, then the knowledge of all things should likewise neither increase nor decrease; the knowledge of the aspects of the paths and the knowledge of all aspects should likewise neither increase nor decrease.

Blessed One! If the prajnaparamita of generosity neither increases nor decreases, and the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the prajnaparamita of generosity and cultivating the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom, attain unsurpassed perfect enlightenment?

Blessed One! If the four foundations of mindfulness neither increase nor decrease, and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the four foundations of mindfulness and cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, attain unsurpassed perfect enlightenment?

Blessed One! If the four meditative absorptions neither increase nor decrease, and the four immeasurables and the four formless attainments likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the four meditative absorptions and cultivating the four immeasurables and the four formless attainments, attain unsurpassed perfect enlightenment?

Blessed One! If the eight liberations neither increase nor decrease, and the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the eight liberations and cultivating the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, attain unsurpassed perfect enlightenment?

Blessed One! If the gateway of liberation through emptiness neither increases nor decreases, and the gateways of liberation through signlessness and wishlessness likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the gateway of liberation through emptiness and cultivating the gateways of liberation through signlessness and wishlessness, attain unsurpassed perfect enlightenment?

Blessed One! If the Ground of Great Joy neither increases nor decreases, and the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the Ground of Great Joy and cultivating the Ground of Stainlessness through the Dharma Cloud Ground, attain unsurpassed perfect enlightenment?

Blessed One! If the five kinds of eyes neither increase nor decrease, and the six superknowledges likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the five kinds of eyes and cultivating the six superknowledges, attain unsurpassed perfect enlightenment?

Blessed One! If the gateway of samadhi neither increases nor decreases, and the gateway of dharani likewise neither increases nor decreases, then how do great bodhisattvas, by cultivating the gateway of samadhi and cultivating the gateway of dharani, attain unsurpassed perfect enlightenment?

Blessed One! If the ten powers of a Buddha neither increase nor decrease, and the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the ten powers of a Buddha and cultivating the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, attain unsurpassed perfect enlightenment?

Blessed One! If the Dharma of non-forgetfulness neither increases nor decreases, and the nature of constant equanimity likewise neither increases nor decreases, then how do great bodhisattvas, by cultivating the Dharma of non-forgetfulness and cultivating the nature of constant equanimity, attain unsurpassed perfect enlightenment?

Blessed One! If the knowledge of all things neither increases nor decreases, and the knowledge of the aspects of the paths and the knowledge of all aspects likewise neither increase nor decrease, then how do great bodhisattvas, by cultivating the knowledge of all things and cultivating the knowledge of the aspects of the paths and the knowledge of all aspects, attain unsurpassed perfect enlightenment?

Fascicle 329

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