佛說佛母出生三法藏般若波羅蜜多經

Chapter 6: Rejoicing and Dedication (Part 2)

Furthermore, Subhūti. As was said before, practicing the Four Immeasurables up to practicing the Five Supernatural Powers. Beyond such a measure, suppose that all sentient beings in the great trichiliocosm each attained the fruit of the Stream-Enterer (Srotāpanna), the Once-Returner (Sakṛdāgāmin), the Non-Returner (Anāgāmin), and the Arhat.

Also beyond such a measure of the mass of merit, suppose that all sentient beings in the great trichiliocosm each attained the fruit of the Pratyekabuddha. Also beyond such a measure of the mass of merit, Subhūti, suppose that all sentient beings in the great trichiliocosm gave rise to the mind of Supreme, Perfect Enlightenment (Anuttarā Samyaksaṃbodhi); these sentient beings are then called bodhisattvas who have given rise to the aspiring mind.

Each of these bodhisattvas, throughout kalpas as numerous as the sands of the Ganges, uses food and drink, clothing, bedding, medicine, and all manner of musical instruments to bestow charity upon all sentient beings in world-systems as numerous as the sands of the Ganges. When these bodhisattvas give such charity, each of them gives rise to the supreme, most excellent mind and conceives thoughts of reverence. Subhūti, what do you think?

Do these bodhisattvas gain much merit?

Subhūti addressed the Buddha: Very much, World-Honored One. This mass of merit is immeasurable, innumerable, boundless; in terms of calculation, in terms of counting, in terms of analogy, even down to the upaniṣad fraction, it cannot be measured.

The Buddha said: It cannot, Subhūti. If there are good sons abiding in the Bodhisattva Vehicle, cultivating this skillful means of the Prajñāpāramitā, protected by the Prajñāpāramitā, then they are able to use that small root of goodness to dedicate it to Supreme, Perfect Enlightenment, that is, to truly dedicate it to the Dharma-realm. Dedicating it in this way, the mass of merit obtained, compared to the mass of merit from the charity of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one, ten thousand koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one.

Why is this? This root of goodness, the skillful means of the Prajñāpāramitā, surpasses the practice of charity performed with a mind that grasps at attainment by the former bodhisattvas, because that mass of merit cannot be compared to this.

At that time, the Four Great Heavenly Kings, with twenty thousand devaputras, who were present at the Buddha's assembly, heard this said, joined their palms in reverence, and together addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means, is protected by the Prajñāpāramitā, and is able to use the root of goodness to truly dedicate it to that Omniscience, then dedicating it in this way is a great dedication. The mass of merit obtained surpasses the mass of merit from the charity performed with a mind that grasps at attainment by the former bodhisattvas.

At that time, there were one hundred thousand devaputras of the Heaven of the Thirty-Three (Trāyastriṃśa), who immediately rained down celestial flowers, celestial incense, celestial paste-incense and powder-incense, and so forth, and all manner of banners, jeweled canopies, exquisite celestial music, even all the precious garments and adornments of the heavens, and the celestial jewels of the heavens. Using such things to make reverent offerings, they spoke thus: World-Honored One, if a bodhisattva-mahāsattva cultivates this skillful means of the Prajñāpāramitā, is protected by the Prajñāpāramitā, and is able to use the root of goodness to dedicate it to the Dharma-realm, then dedicating it in this way is a great dedication,

and the mass of merit obtained surpasses the mass of merit from the charity performed with a mind that grasps at attainment by the former bodhisattvas.

World-Honored One, we devaputras all reverence, make offerings to, honor, and extol the supreme mind given rise to by such a bodhisattva-mahāsattva.

When those devaputras uttered these words, their voices were heard by all world-systems.

At this time, one hundred thousand devaputras in the Yāma Heaven, one hundred thousand devaputras in the Tuṣita Heaven (Heaven of Contentment), one hundred thousand devaputras in the Nirmāṇarati Heaven (Heaven of Delighting in Creation), one hundred thousand devaputras in the Paranirmita-vaśavartin Heaven (Heaven of Mastery over Others' Creations);

all such hosts of devaputras of the Desire Realm. There were also the Heaven of Brahmā's Retinue, the Heaven of Brahmā's Ministers, the Great Brahmā Heaven, the Heaven of Limited Radiance, the Heaven of Immeasurable Radiance, the Heaven of Radiant Sound, the Heaven of Limited Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Cloudless Heaven, the Heaven of Merit-Born, the Heaven of Vast Fruit, the Heaven Without Affliction, the Heaven Without Heat, the Heaven of Excellent Vision, the Heaven of Excellent Manifestation, and the Highest Form Heaven (Akaniṣṭha), of the Form Realm.

The hosts of devaputras in such heavens all joined their palms and reverently addressed the Buddha: It is rare, World-Honored One. If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means, is protected by the Prajñāpāramitā, and is able to use the root of goodness to dedicate it to the Dharma-realm, then dedicating it in this way surpasses the mass of merit from the charity performed with a mind that grasps at attainment by the former bodhisattvas.

At that time, the World-Honored One addressed the devaputras of the Pure Abodes Heaven (Śuddhāvāsa), and so forth: As was said before, in the great trichiliocosm there are bodhisattvas who have given rise to the aspiring mind, each of whom, throughout kalpas as numerous as the sands of the Ganges, extensively bestows charity upon sentient beings. Beyond such a measure of the mass of merit, devaputras, suppose that all sentient beings in great trichiliocosms as numerous as the sands of the Ganges all give rise to the mind of Supreme, Perfect Enlightenment.

These bodhisattvas who have given rise to the aspiring mind, each throughout kalpas as numerous as the sands of the Ganges, use food and drink, clothing, bedding, medicine, and all manner of musical instruments to bestow charity upon all sentient beings in great trichiliocosms as numerous as the sands of the Ganges. If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means and is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness—the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas of the past, present, and future, and the roots of goodness of the Pratyekabuddhas and Śrāvakas—all such roots of goodness, to harmonize, gather, reckon, and measure them,

and with the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind, rejoices in them all.

Using this rejoicing root of goodness, he truly dedicates it to Supreme, Perfect Enlightenment.

Subhūti, such a mass of merit from rejoicing of this bodhisattva, compared to the meritorious practice of charity of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one, ten thousand koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one. Why is this? The one fully endowed with the skillful means of the Prajñāpāramitā surpasses the bodhisattva who practiced charity with a mind that grasps at attainment before.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as the Buddha has said. A bodhisattva-mahāsattva who cultivates the skillful means of the Prajñāpāramitā, who is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness, to use the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind to truly rejoice and dedicate it to Supreme, Perfect Enlightenment. World-Honored One, what is the supreme, utmost mind, even up to the incomparable? Furthermore, what is called true rejoicing?

The Buddha told Subhūti: If a bodhisattva-mahāsattva, with regard to the dharmas of the past, present, and future, does not grasp, does not abandon, does not recollect, does not attain, is free from all doubt and confusion, gives rise to no discrimination, there being no past dharma already arisen and already ceased, no future dharma not yet arisen and not yet ceased, no present dharma now arising and now ceasing. One should contemplate all dharmas as being like empty space, free from all characteristics, unmoved and unturned, neither arising nor ceasing, neither coming nor going.

The characteristic of those dharmas is precisely the nature of all dharmas; in accordance with that Dharma-nature, one truly rejoices. Just as with rejoicing, so it is with dedication. Subhūti, if a bodhisattva, with regard to all dharmas, is able to give rise to this mind, then it is called the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind; that is, using this mind to rejoice is what can be called true rejoicing.

Using this rejoicing root of goodness to dedicate it to Supreme, Perfect Enlightenment is therefore called true dedication.

Furthermore, Subhūti. As was said above, in great trichiliocosms as numerous as the sands of the Ganges there are all the bodhisattvas who have given rise to the aspiring mind; each of whom, throughout kalpas as numerous as the sands of the Ganges, cultivates the practice of charity. Beyond this number, Subhūti, suppose all sentient beings in great trichiliocosms as numerous as the sands of the Ganges all give rise to the mind of Supreme, Perfect Enlightenment.

These bodhisattvas who have given rise to the aspiring mind, each throughout kalpas as numerous as the sands of the Ganges, cultivate and uphold the pure precepts, do good with their bodies, speak good words, think good thoughts. Those bodhisattvas, throughout kalpas as numerous as the sands of the Ganges, upholding the precepts in this way, give rise to no fault or transgression. If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means and is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness—the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas of the past, present, and future,

and the roots of goodness of the Pratyekabuddhas and Śrāvakas—all such roots of goodness, to harmonize, gather, reckon, and measure them, and with the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind, rejoices in them all.

Using this rejoicing root of goodness, he dedicates it to Supreme, Perfect Enlightenment. Subhūti, such a mass of merit from rejoicing of this bodhisattva, compared to the meritorious practice of upholding the precepts of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one, ten thousand koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one.

Why is this? The one fully endowed with the skillful means of the Prajñāpāramitā surpasses the bodhisattva who practiced upholding the precepts with a mind that grasps at attainment before.

Furthermore, Subhūti. As was said before, in great trichiliocosms as numerous as the sands of the Ganges there are all the bodhisattvas who have given rise to the aspiring mind, each of whom, throughout kalpas as numerous as the sands of the Ganges, practices and upholds the pure precepts. Beyond this number, Subhūti, suppose all sentient beings in great trichiliocosms as numerous as the sands of the Ganges all give rise to the mind of Supreme, Perfect Enlightenment.

These bodhisattvas who have given rise to the aspiring mind, each throughout kalpas as numerous as the sands of the Ganges, maintain the practice of patient endurance (kṣānti), without irritation, without anger, even to the point of giving rise to no evil thoughts whatsoever. Those bodhisattvas, throughout kalpas as numerous as the sands of the Ganges, enduring patiently in this way, give rise to no anger. If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means and is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness—the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas of the past, present, and future,

and the roots of goodness of the Pratyekabuddhas and Śrāvakas—all such roots of goodness, to harmonize, gather, reckon, and measure them, and with the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind, rejoices in them all.

Using this rejoicing root of goodness, he dedicates it to Supreme, Perfect Enlightenment. Subhūti, such a mass of merit from rejoicing of this bodhisattva, compared to the meritorious practice of patient endurance of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one part, a hundred koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one.

Why is this? The one fully endowed with the skillful means of the Prajñāpāramitā surpasses the bodhisattva who practiced patient endurance with a mind that grasps at attainment before.

Furthermore, Subhūti. As was said above, in great trichiliocosms as numerous as the sands of the Ganges there are all the bodhisattvas who have given rise to the aspiring mind; each of whom, throughout kalpas as numerous as the sands of the Ganges, maintains the practice of patient endurance. Beyond this number, Subhūti, suppose all sentient beings in great trichiliocosms as numerous as the sands of the Ganges all give rise to the mind of Supreme, Perfect Enlightenment.

These bodhisattvas who have given rise to the aspiring mind, each throughout kalpas as numerous as the sands of the Ganges, cultivate the practice of energetic effort (vīrya)—valiant, firm, without retreating, without losing ground, far removed from torpor, drowsiness, and all hindering dharmas. Those bodhisattvas, throughout kalpas as numerous as the sands of the Ganges, exerting effort in this way, give rise to no laziness or backsliding.

If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means and is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness—the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas of the past, present, and future, and the roots of goodness of the Pratyekabuddhas and Śrāvakas—all such roots of goodness, to harmonize, gather, reckon, and measure them, and with the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind, rejoices in them all.

Using this rejoicing root of goodness, he dedicates it to Supreme, Perfect Enlightenment. Subhūti, such a mass of merit from rejoicing of this bodhisattva, compared to the meritorious practice of energetic effort of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one, ten thousand koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one.

Why is this? The one fully endowed with the skillful means of the Prajñāpāramitā surpasses the bodhisattva who practiced energetic effort with a mind that grasps at attainment before.

Furthermore, Subhūti. As was said before, in great trichiliocosms as numerous as the sands of the Ganges there are all the bodhisattvas who have given rise to the aspiring mind, each of whom, throughout kalpas as numerous as the sands of the Ganges, cultivates the practice of energetic effort. Beyond this number, Subhūti, suppose all sentient beings in great trichiliocosms as numerous as the sands of the Ganges all give rise to the mind of Supreme, Perfect Enlightenment.

These bodhisattvas who have given rise to the aspiring mind, each throughout kalpas as numerous as the sands of the Ganges, cultivate the Four Meditative Absorptions (dhyānas), abiding in serene tranquility. Those bodhisattvas, throughout kalpas as numerous as the sands of the Ganges, cultivating concentration in this way, are far removed from all the characteristics of agitation, distraction, and so forth. If a bodhisattva-mahāsattva, with respect to this Prajñāpāramitā, cultivates skillful means and is protected by the Prajñāpāramitā, is able, with regard to the roots of goodness—the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas of the past, present, and future,

and the roots of goodness of the Pratyekabuddhas and Śrāvakas—all such roots of goodness, to harmonize, gather, reckon, and measure them, and with the supreme, utmost, most excellent, most exquisite, vast, immeasurable, unequaled, incomparable mind, rejoices in them all.

Using this rejoicing root of goodness, he dedicates it to Supreme, Perfect Enlightenment. Subhūti, the mass of merit from rejoicing of this bodhisattva, compared to the meritorious practice of cultivating concentration of the former bodhisattvas, surpasses it such that a hundred parts of the latter do not equal one part of this, a thousand parts do not equal one, ten thousand koṭi-nayuta parts, even down to the upaniṣad fraction, do not equal one.

Why is this? The one fully endowed with the skillful means of the Prajñāpāramitā surpasses the bodhisattva who practiced cultivating concentration with a mind that grasps at attainment before.

The Buddha told Subhūti: If a bodhisattva-mahāsattva, with regard to the six gateways of the Pāramitās of the Buddhas of the past, present, and future, wishes to cultivate and study in accordance with principle, and to truly rejoice, then with regard to all dharmas he should abide in the meaning of suchness. The meaning of suchness is the nature of liberation. Just as with attaining liberation, so it is with charity.

Just as with attaining liberation, so it is with upholding the precepts, patient endurance, energetic effort, meditative absorption, and wisdom—all are likewise. Just as with attaining liberation, so it is with liberation itself. Just as with attaining liberation, so it is with the knowledge and vision of liberation.

Just as with attaining liberation, so it is with the mind of rejoicing and the meritorious practice of rejoicing. Just as with attaining liberation, so it is with the mind of dedication and the dharma of dedication. Just as with attaining liberation, so it is with the past dharma that has already ceased, the future dharma not yet arisen, and the present dharma that does not abide—all are likewise.

Just as with attaining liberation, so it is with the immeasurable, innumerable Buddhas of the three times throughout the ten directions and all the Buddha-dharmas. Just as with attaining liberation, so it is with the bodhisattvas, Pratyekabuddhas, Śrāvakas, and all their dharmas. Such dharmas, even up to all dharmas, are unbound, unloosed, non-abiding, non-adhering; the nature of attaining liberation is precisely the nature of all dharmas.

Subhūti, if a bodhisattva-mahāsattva knows all dharmas in this way, then with regard to the six gateways of the Pāramitās, he should cultivate and study in this way, and rejoice in this way. Using this rejoicing root of goodness, he truly dedicates it to Supreme, Perfect Enlightenment.

Chapter 7: The Causes and Conditions of the Hells (Part 1)

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, the Prajñāpāramitā gives rise to the wisdom of Omniscient Wisdom. Is the nature of Omniscience the Prajñāpāramitā?

The Buddha said to Śāriputra: So it is, so it is, just as you have said.

Śāriputra again addressed the Buddha: World-Honored One, the Prajñāpāramitā should be revered and worshipped; the Prajñāpāramitā should be honored. The Prajñāpāramitā is a great light. The Prajñāpāramitā is pure and undefiled.

The Prajñāpāramitā illuminates vastly. The Prajñāpāramitā encompasses the characteristics of the three realms, which is the nature of the three realms. The Prajñāpāramitā is the pure eye, able to illuminate all defiled dharmas and afflictions.

The Prajñāpāramitā is a place of refuge. The Prajñāpāramitā is the supreme dharma. The Prajñāpāramitā extensively encompasses the dharmas that are factors of enlightenment (bodhipakṣya).

The Prajñāpāramitā is a great Dharma-lamp, illuminating all the dark and obscure places in the world. The Prajñāpāramitā is fearlessness, able to rescue all fearful sentient beings. The Prajñāpāramitā is precisely the Five Eyes, able to illuminate all the paths within the world and beyond the world.

The Prajñāpāramitā is the light of wisdom, illuminating and dispelling all the dharmas of delusion and obscurity, and so forth. The Prajñāpāramitā leads all things, guiding sentient beings to enter the noble path. The Prajñāpāramitā is the storehouse of Omniscience, gathering all the obstacles and afflictions, and so forth, in order to eradicate them.

The Prajñāpāramitā is the dharma of non-arising, the dharma of non-ceasing, the dharma of non-origination, the dharma of non-fabrication. The Prajñāpāramitā is, in its own characteristic, originally empty. The Prajñāpāramitā is the mother of all the bodhisattvas.

The Prajñāpāramitā is the eye of all dharmas, illuminating the Ten Powers and the Four Fearlessnesses of the Buddhas. The Prajñāpāramitā is a place of reliance, able to rescue all sentient beings who have no place of reliance. The Prajñāpāramitā is the dharma of peace and bliss, able to remove the suffering and affliction of birth and death of sentient beings.

The Prajñāpāramitā is able to reveal the true self-nature of all dharmas. The Prajñāpāramitā accords with the characteristics of the Dharma, perfectly fulfilling the twelve aspects of the three turnings of the Wheel of Dharma.

World-Honored One, the Prajñāpāramitā possesses all such merits; how should the bodhisattva-mahāsattvas behold, venerate, and pay homage to this Dharma-gateway?

The Buddha told the Venerable Śāriputra: With regard to this Dharma-gateway of the Prajñāpāramitā, the bodhisattva-mahāsattva should regard it as the Teacher, as the Buddha—honoring, revering, beholding, paying homage, and extolling it. Beholding and revering the Prajñāpāramitā in this way is precisely beholding and revering the Buddhas, the World-Honored Ones.

At that time, Lord Śakra, the Heavenly Ruler, then gave rise to this thought: For what reason does the Venerable Śāriputra now ask in this way? Having thought thus, he addressed the Venerable Śāriputra: Venerable One, for what cause and condition do you question the Buddha in this way?

Śāriputra said: Kauśika, as the Buddha has said, the bodhisattva-mahāsattvas who cultivate the skillful means of the Prajñāpāramitā, who are protected by the Prajñāpāramitā, are then able, with regard to all those roots of goodness, to truly rejoice and truly dedicate them to that Omniscience. This Prajñāpāramitā has great merit, surpassing even the meritorious practices of charity, upholding the precepts, patient endurance, energetic effort, and meditative absorption of bodhisattvas who have a mind grasping at attainment.

For this cause and condition, I ask in this way. Kauśika, you should now know that this Prajñāpāramitā leads the five Pāramitās, guiding and causing entry into the path of Omniscience. It is like there being a blind person in the world who, though wishing to go to a place where hundreds of thousands of myriads of people gather, is yet unable to know the way to go.

If there is no guide to lead the way, they can never reach the place of a city, town, or village. If a person with sight goes ahead and leads the way, those blind people are able to reach all places. Kauśika, the charity, upholding of precepts, patient endurance, energetic effort, and meditative absorption that one obtains are like the blind person.

Though one again cultivates immeasurable meritorious practices, wishing to reach the fruit of Omniscience, if one does not take this Prajñāpāramitā as the leader, then in the end one cannot truly head toward the path of Omniscience; how much less can one attain the fruit of Omniscience. If these dharmas of charity, and so forth, are led by the Prajñāpāramitā, one then obtains the eye of wisdom, able to illuminate and penetrate the path of Omniscience, and is then able to head toward the realization of the fruit of Omniscience.

Furthermore, charity, upholding of precepts, patient endurance, energetic effort, and meditative absorption are assisted by the power of the Prajñāpāramitā; therefore these five practices are called Pāramitās.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, from what dharma is the Prajñāpāramitā produced?

The Buddha said: Śāriputra, the Prajñāpāramitā, because it does not see that form exists, is not produced on account of form; because it does not see that feeling, perception, formations, and consciousness exist, is not produced on account of feeling, perception, formations, and consciousness. If these five aggregates had a characteristic of being produced, then the Prajñāpāramitā would be produced on account of them. But since these five aggregates are not produced, therefore the Prajñāpāramitā is not produced on account of any dharma.

Śāriputra again addressed the Buddha: World-Honored One, if the Prajñāpāramitā is thus produced, then in which dharma will it be accomplished?

The Buddha said: Śāriputra, the Prajñāpāramitā, though thus produced, has no dharma in which it can be accomplished. Because there is no dharma that is accomplished, it is therefore called the Prajñāpāramitā.

At that time, Lord Śakra, the Heavenly Ruler, hearing this said, then addressed the Buddha: World-Honored One, is it not the case that the Prajñāpāramitā is accomplished in Omniscience?

The Buddha said: Kauśika, as you have said, the Prajñāpāramitā also accomplishes Omniscience. In truth, because it is not by way of grasping at attainment that it is accomplished, nor is it by way of names and characteristics that are originated and fabricated that it is accomplished.

Lord Śakra, the Heavenly Ruler, asked: World-Honored One, what is "accomplishment"?

The Buddha said: Kauśika, all dharmas are not accomplished, and thus there is such accomplishment.

Lord Śakra, the Heavenly Ruler, again addressed the Buddha: It is rare, World-Honored One. Now this Prajñāpāramitā has no arising and no ceasing; all those dharmas likewise have no arising, no ceasing, no abiding, no adhering; this is the Prajñāpāramitā.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, if one gives rise to such a mind, then there is discrimination, and one is thereby far from the Prajñāpāramitā, one thereby loses the Prajñāpāramitā, one thereby does not accomplish the Prajñāpāramitā.

The Buddha said: Subhūti, so it is, so it is. There being this cause and condition, one is thereby far from the Prajñāpāramitā, one thereby loses the Prajñāpāramitā, one thereby does not accomplish the Prajñāpāramitā. Why is this? This Prajñāpāramitā has no manifestation in form; in feeling, perception, formations, and consciousness it likewise has no manifestation. Because the Stream-Enterer, the Once-Returner, the Non-Returner, the Arhat, the Pratyekabuddha, the bodhisattva, and the Buddha, the World-Honored One, all have no manifestation.

The Venerable Subhūti again addressed the Buddha: World-Honored One, is the Great Pāramitā the Prajñāpāramitā?

The Buddha said: Subhūti, what do you think? For what cause and condition is the Great Pāramitā said to be the Prajñāpāramitā?

Subhūti addressed the Buddha: World-Honored One, form is neither large nor small, neither gathered nor scattered, free from all origination; feeling, perception, formations, and consciousness are likewise neither large nor small, neither gathered nor scattered, free from all fabrication. The dharmas of the Ten Powers, and so forth, that the Tathāgata possesses are neither possessing power nor not possessing power, nor are they gathered or scattered; even Omniscience is likewise neither large nor small, gathered nor scattered, without origination, and so forth.

Why is this? All dharmas are neither large nor small, neither gathered nor scattered, free from origination, abiding in equality. If a bodhisattva, with regard to all dharmas, makes discriminations and thinks: "I have attained the full fruit of Omniscience; I, for the sake of sentient beings, expound the Dharma-gateways, and am able to liberate so many sentient beings, causing them to reach Nirvāṇa"—that bodhisattva thinking thus is then not called practicing the Prajñāpāramitā.

Why is this? The Prajñāpāramitā has no such characteristic, and does not see sentient beings being liberated or attainment being attained. Because sentient beings have no nature, the Prajñāpāramitā also has no nature.

Because sentient beings are free from characteristics, the Prajñāpāramitā is also free from characteristics. Because sentient beings do not arise, the Prajñāpāramitā also does not arise. Because sentient beings do not cease, the Prajñāpāramitā also does not cease.

Because sentient beings are inconceivable, the Prajñāpāramitā is also inconceivable. Because sentient beings do not understand and know, the Prajñāpāramitā also does not understand and know. Because sentient beings truly know the supreme meaning, the Prajñāpāramitā also truly knows the supreme meaning.

Because the power of sentient beings is gathered together, the power of the Tathāgata is also gathered together. World-Honored One, for such a cause and condition, I therefore say that the Great Pāramitā is the Prajñāpāramitā.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, if the bodhisattva-mahāsattvas, with regard to this profound Dharma-gateway of the Prajñāpāramitā, having heard it, carefully accept it, without doubt, without questioning, and give rise to pure faith and understanding, then from where did these bodhisattvas pass away to be born here?

The Buddha told Śāriputra: You should know that these bodhisattvas have heard and accepted this dharma in the Buddha-lands of other regions, inquired into its meaning, and accordingly understood it; after passing away from there, they were born here.

Furthermore, Śāriputra. If a person, momentarily hearing this profound Dharma-gateway of the Prajñāpāramitā, immediately gives rise to faith and understanding, delight, joy, honor, and reverence, as if thinking of the Buddha; you should know that this person has heard and accepted this dharma from innumerable Buddhas, the World-Honored Ones, and has long cultivated the supreme, most excellent practices of the bodhisattva. Such people are praised by the Buddha.