摩訶般若波羅蜜經

CHAPTER ON PRAISING PURITY

FORTY-TWO

Venerable Sariputra said, “Blessed One! This purity is exceedingly profound!”

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

Venerable Sariputra said, “Because which dharmas are pure is this purity exceedingly profound?”

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

Venerable Sariputra said, “Blessed One! This purity is exceedingly luminous!”

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

Venerable Sariputra said, “Because which dharmas are pure is this purity exceedingly luminous?”

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

Venerable Sariputra said, “Blessed One! This purity has no continuity!”

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

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

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

Venerable Sariputra said, “Blessed One! This purity is stainless!”

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

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

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

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

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

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

Venerable Sariputra said, “Blessed One! This purity is unborn!”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Venerable Sariputra said, “Blessed One! This purity is without cognition!”

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

Venerable Sariputra said, “Why is this purity without cognition?”

The Buddha said, “Because all dharmas are insentient, this purity is without cognition.”

Venerable Sariputra said, “Blessed One! Because form is without cognition, this purity is pure!”

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

Venerable Sariputra said, “Why is this purity pure because form is without cognition?”

The Buddha said, “Because form is empty of intrinsic nature, form is without cognition, and this purity is pure.”

Venerable Sariputra said, “Blessed One! Because feeling, perception, formations, and consciousness are without cognition, this purity is pure!”

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

Venerable Sariputra said, “Why is this purity pure because feeling, perception, formations, and consciousness are without cognition?”

The Buddha said, “Because feeling, perception, formations, and consciousness are empty of intrinsic nature, feeling, perception, formations, and consciousness are without cognition, and this purity is pure.”

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

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

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

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

Venerable Sariputra said, “Blessed One! With regard to all-knowledge, this prajnaparamita neither increases nor diminishes anything!”

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

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

The Buddha said, “Because dharmas eternally abide, this prajnaparamita neither increases nor diminishes all-knowledge.

Venerable Sariputra said: Blessed One! With regard to all dharmas, this pure prajnaparamita has nothing that it accepts!”

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

Venerable Sariputra said, “Why does pure prajnaparamita have nothing that it accepts with regard to all dharmas?”

The Buddha said, “Because the Dharma-nature is unmoving, this pure prajnaparamita has nothing that it accepts with regard to all dharmas.”

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

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

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

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

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

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

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

The Buddha said, “Because they are ultimately pure.

Why is this?

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

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

The Buddha said, “Because it is ultimately pure.

Why is this?

Because their own characteristics are empty.”

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

The Buddha said, “Because it is ultimately pure.

Why is this?

Because it is without characteristics and without thought?”

Venerable Subhuti said, “Blessed One! Because of the twofold purity, being without attainment and without attachment is purity!”

The Buddha said, “Because it is ultimately pure.

Why is this?

Because they are neither defiled nor pure.”

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

The Buddha said, “Because they are ultimately pure.

Why is this?

Because of ultimate emptiness and beginningless emptiness.”

Venerable Subhuti said, “Blessed One! If a great bodhisattva is able to know in this way, that one is called a great bodhisattva who has attained prajnaparamita!”

The Buddha said, “Because of ultimate purity.

Why is this?

Because that bodhisattva knows the varieties of the paths.”

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

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

This great bodhisattva also does not think, ‘I shall enter the bodhisattva stage. I shall purify a Buddha-land, bring sentient beings to fulfillment, and attain the knowledge of all modes.’

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

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

Sakra, Lord of the Devas, asked Venerable Subhuti, “What are the obstructive dharmas of good men who seek the bodhisattva path?”

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

and grasp at the characteristics of the roots of goodness planted by the Buddhas.

Grasping at characteristics, they dedicate all those combined merits to unsurpassed bodhi. These are the obstructive dharmas of good men and good women seeking the bodhisattva path.

By employing the foregoing dharmas, they cannot practice prajnaparamita unobstructedly.

Why is this?

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

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

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

If they teach unsurpassed bodhi in this way, they themselves will be free from error, their teaching will accord with the Dharma taught by the Buddha, and they will enable good men and good women to leave behind all obstructive dharmas.”

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

Now listen further to the subtle characteristics of obstruction.

There are good men and good women who have generated the aspiration for unsurpassed bodhi and who conceive of the Buddhas by grasping at characteristics.

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

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

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

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

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

Why is this?

One should not contemplate the Buddhas by grasping at characteristics. Nor should one contemplate the roots of goodness of the Buddhas by grasping at characteristics.”

Venerable Subhuti said, “Blessed One! This prajnaparamita is extremely profound!”

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

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

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

Venerable Subhuti said, “Blessed One! All dharmas likewise cannot be known or apprehended.”

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

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

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

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

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

Venerable Subhuti said, “Blessed One! This prajnaparamita is inconceivable.”

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

CHAPTER ON NON-ACTION

FORTY-THREE

Venerable Subhuti said, “Blessed One! This prajnaparamita has nothing that it does!”

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

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

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

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

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

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

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

Why is this?

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

Furthermore, Subhuti! When practicing prajnaparamita, if a great bodhisattva does not practice incomplete form, and so forth up to does not practice incomplete knowledge of all modes, then that is the practice of prajnaparamita.

Why is this? Because if form is incomplete, it is not called form. By likewise not practicing in this way, one practices prajnaparamita. And so forth up to: if the knowledge of all modes is incomplete, it is not called the knowledge of all modes. By likewise not practicing in this way, one practices prajnaparamita.”

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

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

Furthermore, Subhuti! When practicing prajnaparamita, if a great bodhisattva does not practice form and is unobstructed, then he practices prajnaparamita. And so forth up to: if he does not practice the knowledge of all modes and is unobstructed, then he practices prajnaparamita.

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

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

Whether this exceedingly profound Dharma is expounded or not expounded, it neither increases nor diminishes.”

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

Subhuti! An illusory person neither increases nor diminishes when praised or disparaged. When praised, he does not rejoice; when disparaged, he does not grieve.

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

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

Why is this?

O Blessed One! Cultivating prajnaparamita is like cultivating empty space.

Just as in empty space there is no prajnaparamita, and so forth up to no dana paramita; just as in empty space there is no form, feeling, perception, formations, or consciousness, and so forth up to no eighteen exclusive qualities; just as in empty space there is no fruit of stream-entry, and so forth up to no path of unsurpassed bodhi—the cultivation of prajnaparamita is likewise so.

O Blessed One! All should reverently bow to these great bodhisattvas who are able to don the armor of the great vow.

O Blessed One! For the sake of sentient beings, these great bodhisattvas don the armor of the great vow and strive diligently and energetically, as though donning the armor of the great vow and striving diligently and energetically for empty space.

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

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

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

O Blessed One! These great bodhisattvas have acquired the power of great vigor and, wishing to liberate sentient beings, give rise to the aspiration for unsurpassed bodhi.

O Blessed One! These great bodhisattvas are exceedingly courageous. To liberate sentient beings, who are equal to empty space, they give rise to the aspiration for unsurpassed bodhi.

Why is this?

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

Yet the realm of sentient beings would still increase and not diminish.

Why is this?

Because sentient beings are originally nonexistent and are detached.

Even if the Buddhas throughout the lands of the ten directions liberated sentient beings, the realm of sentient beings would likewise neither increase nor diminish.

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

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

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

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

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

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

Venerable Subhuti asked Sakra, “Kausika! Do you have any dharma that can be protected?”

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

Venerable Subhuti said, “If good men and good women practice in exact accordance with the Buddha’s teaching in prajnaparamita, then that itself is protection. That is, if they always practice in exact accordance with the Buddha’s teaching in prajnaparamita and never depart from it, then neither humans nor nonhumans can harm these good men and good women.

Know that these good men and good women do not depart from prajnaparamita.

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

Kausika! What do you think? Can you protect dreams, mirages, reflections, echoes, illusions, and magical transformations?”

Sakra replied, “They cannot be protected.”

Venerable Subhuti said, “It is likewise so if anyone wishes to protect bodhisattvas who practice prajnaparamita. He merely wearies himself in vain.

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

Sakra replied, “I cannot protect them.”

Venerable Subhuti said, “It is likewise so if anyone wishes to protect bodhisattvas who practice prajnaparamita.

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

Sakra replied, “They cannot be protected.”

Venerable Subhuti said, “It is likewise so if anyone wishes to protect bodhisattvas who practice prajnaparamita.”

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

As with dreams, so it is with mirages, reflections, echoes, illusions, and magical transformations.”

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

If a great bodhisattva, up to and including all-knowledge, does not conceive of all-knowledge, does not conceive that it is all-knowledge, does not conceive of using all-knowledge, and does not conceive of all-knowledge as mine, then this great bodhisattva can likewise, up to and including a magical transformation, refrain from conceiving of a magical transformation, from conceiving that it is a magical transformation, from conceiving of using a magical transformation, and from conceiving of a magical transformation as mine.

Kausika! In this way, a great bodhisattva knows all dharmas to be like dreams, mirages, shadows, echoes, illusions, and magical transformations.”

At that time, through the Buddha’s spiritual power, throughout the great trichiliocosm, the devas of the Four Heavenly Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over Others’ Creations, the Brahma Heaven, the Brahma Ministers, the Brahma Hosts, the Great Brahma Heaven, the Heaven of Lesser Light, and so forth up to the Pure Abodes—all these devas scattered heavenly sandalwood incense over the Buddha. Together they approached the Buddha, bowed their heads at his feet, and then stood to one side.

Through the Buddha’s spiritual power, all these devas saw a thousand Buddhas in the eastern direction teaching the Dharma, identical in appearance and bearing the same names, expounding this chapter on prajnaparamita. All the bhiksus were named Subhuti, and all those who questioned them about this chapter on prajnaparamita were named Sakra, Lord of the Devas.

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

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

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

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

Form is neither permanent nor impermanent.

Form is neither suffering nor happiness.

Form is neither self nor non-self.

Form is neither pure nor impure.

Form is neither bound nor liberated.

Form is neither past, future, nor present.

Form is ultimately pure.

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

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

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

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

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

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

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

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

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

Why is this so?

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

Moreover, Subhuti! Because empty space enables explanation, prajnaparamita is pure.

Why is this so?

Through empty space, the two kinds of sound arise.

Like empty space, because prajnaparamita enables explanation, prajnaparamita is pure.

Subhuti! Because empty space cannot be explained, prajnaparamita is pure.

Why is this so?

Just as empty space has nothing that can be explained, prajnaparamita is pure.

Subhuti! Furthermore, just as empty space cannot be apprehended, prajnaparamita is pure.

Why is this so?

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

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

Why is this so?

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

Venerable Subhuti said: “World-Honored One! If good men and good women accept and uphold this prajnaparamita, remain close to it, and correctly recollect it, they will never contract illness; their eyes, ears, noses, tongues, and bodies will never become diseased; their bodies will not be disabled, nor will they decline through old age or die untimely deaths. Countless devas, from the Heaven of the Four Heavenly Kings up to the Pure Abodes, will all accompany them to listen and learn.

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

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

What is this great treasure?

This prajnaparamita can eradicate the poverty of beings in the hells, among animals and hungry ghosts, and among humans. This prajnaparamita can bestow birth into great and noble families of ksatriyas, brahmins, and householders; it can bestow rebirth in the Heaven of the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception; and it can bestow the fruit of stream-entry, once-returning, non-returning, arhatship, pratyekabuddhahood, and unsurpassed enlightenment.

Why is this so?

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

By training in this, one is born into a great kshatriya family, a great brahmin family, or a great householder family; or among the gods of the Four Heavenly Kings, the gods of the Thirty-Three, the Yama gods, the Tushita gods, the Enjoyers of Emanations, the Controllers of Others’ Emanations, the Assembly of Brahma gods, the Ministers of Brahma gods, the Great Brahma gods, the gods of Lesser Light, the gods of Limitless Light, the Radiant Sound gods, the gods of Lesser Purity, the gods of Limitless Purity, the gods of Universal Purity, the Cloudless gods, the Merit-Born gods, the gods of Abundant Fruit, the Unconscious gods, the Free from Affliction gods, the Untroubled gods, the gods of Excellent Vision, the gods of Excellent Manifestation, the gods of the Ultimate Form Realm,

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

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

Subhuti! Therefore, prajnaparamita is called the great treasure.

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

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

Therefore, it is called the treasure-paramita in which nothing is attained.

Subhuti! This treasure-paramita cannot be defiled by any dharma.

Why is this so?

Because that by which a dharma might be defiled cannot be apprehended.

Therefore, it is called the undefiled treasure-paramita.

Subhuti! When a great bodhisattva practices prajnaparamita, if he neither conceives of it in this way, nor discriminates it in this way, nor apprehends it in this way, nor engages in conceptual proliferation concerning it in this way, then he is able to cultivate prajnaparamita. He is also able to pay homage to the Buddhas, journeying from one Buddha land to another to make offerings to, revere, and praise the Buddhas, and traveling to the various Buddha lands to bring beings to maturity and purify Buddha lands.

Subhuti! With regard to all dharmas, this prajnaparamita has neither power nor absence of power; it neither receives nor bestows, neither arises nor ceases, is neither defiled nor pure, and neither increases nor diminishes.

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

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

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

This prajnaparamita likewise neither bestows unconditioned dharmas nor abandons conditioned dharmas.

Why is this so?

Whether Buddhas appear or not, these characteristics of dharmas constantly abide without alteration, because the characteristics of dharmas, the abiding of dharmas, and the fixed nature of dharmas constantly abide without deviation or loss.”

At that time, the gods standing in empty space rejoiced and exulted. They raised a great voice, scattered utpala flowers, padma flowers, kumuda flowers, and pundarika flowers over the Buddha, and said, “Here in Jambudvipa, we behold the Dharma wheel being turned for the second time.”

Thereupon, immeasurable hundreds of thousands of sons of gods attained acceptance of the non-arising of dharmas.

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

This prajnaparamita appears neither through turning nor through turning back, because nonexistence and existence are empty.”

Subhuti said, “Blessed One! Since nonexistence and existence are empty, how does prajnaparamita appear neither through turning nor through turning back?”

The Buddha said, “Subhuti! Prajnaparamita and the characteristics of prajnaparamita are empty; likewise, dana-paramita and the characteristics of dana-paramita are empty. Inner emptiness and the characteristics of inner emptiness are empty; likewise, the emptiness of nonexistence and existence and the characteristics of the emptiness of nonexistence and existence are empty.

The four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty; likewise, the Noble Eightfold Path and the characteristics of the Noble Eightfold Path are empty. The Buddha’s ten powers and the characteristics of the ten powers are empty; likewise, the eighteen distinctive qualities and the characteristics of the distinctive qualities are empty. The fruit of stream-entry and the characteristics of the fruit of once-returning are empty; likewise, omniscience and the characteristics of omniscience are empty.”

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

Why is this so?

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

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

Why is this so?

In this Dharma, neither turning nor turning back can be apprehended, because all dharmas are ultimately unborn.

Why is this so?

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

If one expounds prajnaparamita in this way and is able to teach it, reveal it, clearly distinguish it, and explain it in detail, this is called a pure exposition of prajnaparamita. Yet there is no speaker, no hearer, and no one who realizes it.

If there is no speaking, no hearing, and no realization, then there is likewise no extinction.

In this teaching of the Dharma, there is likewise no determinate field of merit.”

CHAPTER ON UNIVERSALLY PRAISING THE HUNDRED PARAMITAS

FORTY-FOUR

Subhuti said, “Blessed One! Is the limitless paramita prajnaparamita?”

The Buddha said, “Because it is limitless like empty space.”

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

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

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

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

Subhuti said, “Is the indestructible paramita prajnaparamita?”

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

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

The Buddha said, “Because there is neither name nor body.”

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

The Buddha said, “Because exhalation and inhalation cannot be apprehended.”

Subhuti said, “Is the inexpressible paramita prajnaparamita?”

The Buddha said, “Because initial and sustained thought cannot be apprehended.”

Subhuti said, “Is the nameless paramita prajnaparamita?”

The Buddha said, “Because feeling, perception, formations, and consciousness cannot be apprehended.”

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

The Buddha said, “Because all dharmas do not come.”

Subhuti said, “Is the unmoving paramita prajnaparamita?”

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

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

The Buddha said, “Because all dharmas are ultimately exhausted.”

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

The Buddha said, “Because all dharmas do not cease.”

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

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

Venerable Subhuti said, “Is the perfection of non-doing the prajnaparamita?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Venerable Subhuti said, “Is the perfection of non-purification the prajnaparamita?”

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

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

The Buddha said, “Because the place wherein staining could occur cannot be apprehended.”

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

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

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

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

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

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

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

The Buddha said, “Because all dharmas are known to be falsely conceived.”

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

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

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

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

Venerable Subhuti said, “Is the perfection of being free from desire the prajnaparamita?”

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

Venerable Subhuti said, “Is the perfection of being free from anger the prajnaparamita?”

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

Venerable Subhuti said, “Is the perfection of being free from delusion the prajnaparamita?”

The Buddha said, “Because the darkness of ignorance has ceased.”

Venerable Subhuti said, “Is the perfection of being free from afflictions the prajnaparamita?”

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

Venerable Subhuti said, “Is the perfection of there being no sentient beings the prajnaparamita?”

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

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

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

Venerable Subhuti said, “Is the perfection of there being no two extremes the prajnaparamita?”

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

Venerable Subhuti said, “Is the perfection of indestructibility the prajnaparamita?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Venerable Subhuti said, “Is the perfection of inner-and-outer emptiness the prajnaparamita?”

The Buddha said, “Because inner and outer dharmas cannot be apprehended.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Venerable Subhuti said, “Is the perfection of the emptiness of non-apprehension the prajnaparamita?”

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

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

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

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

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

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

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

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

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

Venerable Subhuti said, “Is the perfection of right effort the prajnaparamita?”

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

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

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

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

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

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

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

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

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

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

The Buddha said, “Because the factors of the Noble Eightfold Path are unattainable.”

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

The Buddha said, “Because non-action is unattainable.”

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

The Buddha said, “Because the characteristic of emptiness is unattainable.”

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

The Buddha said, “Because the characteristic of quiescent cessation is unattainable.”

Venerable Subhuti asked, “Is the pāramitā of the liberations prajnaparamita?”

The Buddha said, “Because non-abandonment is unattainable.”

Venerable Subhuti asked, “Is the pāramitā of concentration prajnaparamita?”

The Buddha said, “Because the nine successive concentrations are unattainable.”

Venerable Subhuti asked, “Is the pāramitā of dāna prajnaparamita?”

The Buddha said, “Because stinginess and greed are unattainable.”

Venerable Subhuti asked, “Is the pāramitā of śīla prajnaparamita?”

The Buddha said, “Because the violation of precepts is unattainable.”

Venerable Subhuti asked, “Is the pāramitā of kṣānti prajnaparamita?”

The Buddha said, “Because both patience and impatience are unattainable.”

Venerable Subhuti asked, “Is the pāramitā of vīrya prajnaparamita?”

The Buddha said, “Because both indolence and diligence are unattainable.”

Venerable Subhuti asked, “Is the pāramitā of dhyāna prajnaparamita?”

The Buddha said, “Because both concentration and distraction are pāramitā—is prajnaparamita?”

Venerable Subhuti asked, “Is prajnaparamita prajnaparamita?”

The Buddha said, “Because both delusion and wisdom are unattainable.”

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

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

Venerable Subhuti asked, “Is the pāramitā of the four fearlessnesses prajnaparamita?”

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

Venerable Subhuti asked, “Is the pāramitā of unobstructed knowledge prajnaparamita?”

The Buddha said, “Because all dharmas are without obstruction or impediment.”

Venerable Subhuti asked, “Is the pāramitā of the Buddha-dharmas prajnaparamita?”

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

Venerable Subhuti asked, “Is the pāramitā of speaking in accordance with reality prajnaparamita?”

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

Venerable Subhuti asked, “Is the pāramitā of natural spontaneity prajnaparamita?”

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

Venerable Subhuti asked, “Is the pāramitā of Buddhahood prajnaparamita?”

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