THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 351
Chapter 61: Much Learning and Nonduality (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, if a great Bodhisattva has perfected such skillful means, then from the time of first arousing the aspiration, how long must they practice?”
The Buddha said:
“Subhūti, from the time of first arousing the aspiration, that great Bodhisattva must pass through countless hundreds of thousands of millions of billions of kalpas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva has perfected such skillful means, how many Buddhas have they approached and honored with offerings?”
The Buddha said:
“Subhūti, that great Bodhisattva has approached and honored with offerings as many Buddhas as there are grains of sand in the Ganges.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva has perfected such skillful means, how many wholesome roots have they cultivated?”
The Buddha said:
“Subhūti, from the time that great Bodhisattva first arouses the aspiration, there is never a moment when they do not diligently cultivate and perfect the Perfection of Giving (Dāna Pāramitā); there is never a moment when they do not diligently cultivate and perfect the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom (Prajñā Pāramitā).
From the time they first arouse the aspiration, there is never a moment when they do not diligently abide perfectly in the emptiness of internal phenomena; nor a moment when they do not diligently abide perfectly in the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, unscattered emptiness, unchanging emptiness, the emptiness of intrinsic nature, the emptiness of characteristic marks, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.
From the time they first arouse the aspiration, there is never a moment when they do not diligently abide perfectly in suchness (tathatā); nor a moment when they do not diligently abide perfectly in the Dharma realm, the nature of Dharma, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
From the time they first arouse the aspiration, there is never a moment when they do not diligently abide perfectly in the Noble Truth of Suffering; nor a moment when they do not diligently abide perfectly in the Noble Truths of Origin, Cessation, and the Path.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the four meditative absorptions (dhyānas); nor a moment when they do not diligently cultivate and perfect the four immeasurables and the four formless concentrations.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the eight liberations; nor a moment when they do not diligently cultivate and perfect the eight spheres of mastery, the nine successive meditative attainments, and the ten all-pervading contemplations.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the four foundations of mindfulness; nor a moment when they do not diligently cultivate and perfect 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.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the liberation gateway of Emptiness; nor a moment when they do not diligently cultivate and perfect the liberation gateways of Signlessness and Wishlessness.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the five kinds of vision; nor a moment when they do not diligently cultivate and perfect the six supernatural powers.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the Buddha’s ten powers; nor a moment when they do not diligently cultivate and perfect the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the Dharma of non-forgetfulness; nor a moment when they do not diligently cultivate and perfect the nature of constant relinquishment.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect omniscient wisdom; nor a moment when they do not diligently cultivate and perfect the wisdom of the Path and the wisdom of all aspects.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect all dhāraṇī gateways; nor a moment when they do not diligently cultivate and perfect all samādhi gateways.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the practices of a great Bodhisattva.
From the time they first arouse the aspiration, there is never a moment when they do not diligently cultivate and perfect the unsurpassed enlightenment of all Buddhas.
Subhūti, from the time that great Bodhisattva first arouses the aspiration, they have completely cultivated all these wholesome roots as described above. Because of these causes and conditions, they accomplish such skillful means.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva has perfected such skillful means, that is truly exceedingly rare!”
The Buddha said:
“Subhūti, yes, yes, exactly as you have said! It is indeed exceedingly rare for a great Bodhisattva to accomplish such skillful means.
Subhūti, you should know that just as the sun and the moon successively illuminate the world of the four great continents, they thereby accomplish a great task. All sentient and insentient beings in that world carry out their activities and complete their work according to the influence of that light. Likewise, Prajñāpāramitā illuminates the other five pāramitās, thereby accomplishing a great task. The five pāramitās, such as generosity, function through the wondrous power of Prajñāpāramitā, and all fulfill their respective purposes.
Subhūti, you should know that the five pāramitās, such as generosity, are called pāramitās only because of Prajñāpāramitā. Apart from Prajñāpāramitā, the five pāramitās such as generosity cannot be called pāramitās.
Subhūti, you should know that just as a Wheel-Turning King who lacks the seven treasures cannot be called a holy Wheel-Turning King, but only when he possesses all seven treasures does he deserve that title, so too with the five pāramitās such as generosity. Without being embraced and supported by Prajñāpāramitā, they cannot be called pāramitās. Only when they are embraced and supported by Prajñāpāramitā are they truly called pāramitās.
Subhūti, you should know that just as an exceptionally beautiful and wealthy woman, if she has no strong husband to protect her, can easily be violated by evildoers, so too with the five pāramitās such as generosity. Without the embracing and protective power of Prajñāpāramitā, they are easily obstructed and destroyed by Māra and his retinue.
Subhūti, you should know that just as an exceptionally beautiful and wealthy woman, if she is protected by a strong husband, cannot be violated by evildoers, so too with the five pāramitās such as generosity. If they are embraced and protected by the wondrous power of Prajñāpāramitā, then neither Māra nor any of his followers can obstruct or destroy them.
Subhūti, you should know that just as a general who has fully prepared his armor and weapons before entering battle cannot be harmed by hostile neighboring armies, so too with the five pāramitās such as generosity. If they never depart from profound Prajñāpāramitā, then Māra, his retinue, the arrogant, even Bodhisattvas, or outcastes such as Caṇḍālas, cannot destroy them.
Subhūti, you should know that just as the lesser kings of Jambudvīpa, according to time and circumstance, come to pay homage to the holy Wheel-Turning King, and through him are able to travel and enjoy beautiful places, so too with the five pāramitās such as generosity. By following Prajñāpāramitā and relying upon its wondrous power for guidance, they quickly attain unsurpassed enlightenment.
Subhūti, you should know that just as all the rivers in the eastern part of Jambudvīpa flow into the Ganges, and together with the Ganges empty into the great ocean, so too do the five pāramitās such as generosity. Being embraced and guided by Prajñāpāramitā, they are able to attain unsurpassed enlightenment.
Subhūti, you should know that just as a person’s right hand is capable of accomplishing many tasks, profound Prajñāpāramitā likewise has the ability to bring forth all supreme wholesome qualities.
Subhūti, you should know that just as a person’s left hand is not as skillful in accomplishing tasks, so too the five pāramitās such as generosity, by themselves, cannot give rise to supreme wholesome qualities.
Subhūti, you should know that just as rivers, whether large or small, all flow into the great ocean and share the same salty taste, so too the five pāramitās such as generosity. All are embraced and guided by Prajñāpāramitā, and together they attain unsurpassed enlightenment. Therefore, they are all called ‘crossing over to the other shore.’
Subhūti, you should know that when a Wheel-Turning King wishes to go on an inspection tour, the four divisions of his army accompany him, with the precious wheel leading the way. Whenever the king commands the four divisions to stop for food, the precious wheel immediately stops. After the meal, when the king wishes to continue the journey, the wheel sets out once again to lead the way. Whether it moves or stops depends entirely upon the king’s intention, and when the destination is reached, it proceeds no further. Likewise, the five pāramitās such as generosity, together with all wholesome dharmas aspiring to attain unsurpassed enlightenment, must rely upon Prajñāpāramitā as their guide. Whether advancing or pausing, they remain in complete accord and never separate. Once Buddhahood has been attained, no further guidance is needed.
Subhūti, you should know that a Wheel-Turning King is always endowed with the seven precious treasures: the precious wheel, the precious elephant, the precious horse, the precious steward of the treasury, the precious queen, the precious general, and the wish-fulfilling jewel. Wherever the king wishes to go, the four divisions of his army and the seven treasures accompany him before and behind. Although the precious wheel goes in front, it never distinguishes itself as being first or last. Likewise, the five pāramitās such as generosity, together with all wholesome dharmas aspiring to attain unsurpassed enlightenment, certainly make Prajñāpāramitā their foremost guide. Yet Prajñāpāramitā never thinks: ‘Among generosity, morality, patience, diligence, meditation, and the other pāramitās, I am the foremost guide; the others should follow me.’ Nor do the five pāramitās such as generosity think: ‘Profound Prajñāpāramitā goes before us, and we always follow it.’ Why is this? Because, Subhūti, the pāramitās and all dharmas alike have a nature that is hidden and empty. There is no agent and no object of action. They are illusory and unreal, empty, without possession, lacking any independent essence, like a mirage, a beam of light, the moon reflected in water, or an image in a mirror. Within them there is absolutely no true self-nature or discriminating function.
At that time, the Venerable Subhūti said to the Buddha:
‘World-Honored One, if the intrinsic nature of all dharmas is emptiness, then how can great Bodhisattvas diligently cultivate generosity, morality, patience, diligence, meditation, and Prajñāpāramitā, and thereby attain unsurpassed enlightenment?’
The Buddha said:
‘Subhūti, when great Bodhisattvas diligently cultivate these six pāramitās, they constantly reflect: “The minds of sentient beings in the world are all inverted and deluded. They are submerged in the ocean of suffering of birth and death and cannot free themselves. If I do not cultivate skillful means, I will not be able to liberate them from the suffering of saṃsāra. Therefore, for the sake of all sentient beings, I shall diligently cultivate generosity, morality, patience, diligence, meditation, and Prajñāpāramitā.”
Subhūti, after reflecting in this way, the great Bodhisattva gives away both internal and external possessions for the benefit of sentient beings. Having given them away, the Bodhisattva further reflects: “In truth, I have given up nothing at all. Why? Because the intrinsic nature of both internal and external things is emptiness. They have no real relation to me and therefore cannot truly be relinquished.”
Subhūti, by contemplating in this way, the great Bodhisattva quickly perfects the pāramitā of generosity and swiftly attains unsurpassed enlightenment.
Subhūti, for the sake of sentient beings, the great Bodhisattva never violates the moral precepts. Why? Because the Bodhisattva constantly reflects: “Since I seek unsurpassed enlightenment for the benefit of sentient beings, it is inappropriate to kill, steal, engage in sexual misconduct, or behave immorally. Since I seek unsurpassed enlightenment for their benefit, it is improper to tell lies, sow discord, speak harshly, or engage in frivolous speech. Since I seek unsurpassed enlightenment for their benefit, it is inappropriate to give rise to greed, hatred, or wrong views. Since I seek unsurpassed enlightenment for their benefit, it is wrong to desire sensual pleasures, heavenly wealth and happiness, or to aspire to become Indra, Māra, Brahmā, or the like. Since I seek unsurpassed enlightenment for their benefit, it is also inappropriate to aspire to abide in the attainments of the Śrāvakas or Pratyekabuddhas.”
Subhūti, by contemplating in this way, the great Bodhisattva quickly perfects the pāramitā of morality and swiftly attains unsurpassed enlightenment.
Subhūti, for the sake of sentient beings, the great Bodhisattva never gives rise to anger. Even if constantly insulted and reviled with cruel and cutting words that pierce the heart, the Bodhisattva never gives rise to a single thought of anger. Even if repeatedly struck by knives, clubs, bricks, stones, earth, or other objects; even if the body is slashed, pierced, stabbed, or sawed apart limb by limb, the Bodhisattva still does not give rise to a single evil thought. Why? Because the Bodhisattva has contemplated that all sounds are like echoes in a mountain valley and all forms are like bubbles that gather and disperse. Having resolved to benefit all sentient beings, one should not foolishly generate anger over such matters.
Subhūti, by contemplating in this way, the great Bodhisattva quickly perfects the pāramitā of patience and swiftly attains unsurpassed enlightenment.
Subhūti, for the sake of sentient beings, the great Bodhisattva diligently seeks wholesome dharmas until attaining unsurpassed enlightenment, never becoming lazy or negligent during that entire time. Why? Because the Bodhisattva constantly reflects: “If I do not practice with diligence, I will not be able to rescue sentient beings from the suffering of birth, old age, sickness, and death, nor will I attain the supreme goal of unsurpassed enlightenment.”
Subhūti, by contemplating in this way, the great Bodhisattva quickly perfects the pāramitā of diligence and swiftly attains unsurpassed enlightenment.
“Subhūti, that Great Bodhisattva cultivates supreme meditative concentrations for the sake of sentient beings. Until attaining the unsurpassed state of perfect enlightenment, they never give rise to a distracted mind or a mind filled with greed, hatred, or delusion. Why? Because that Great Bodhisattva constantly reflects: ‘If I give rise to a mind accompanied by greed, hatred, delusion, or distraction toward other matters, then I will be unable to accomplish what benefits all beings, nor will I be able to attain the sought-after goal of unsurpassed perfect enlightenment.’
“Subhūti, through such contemplation, that Great Bodhisattva quickly perfects the Pāramitā of Meditation (Dhyāna) and swiftly realizes the unsurpassed state of perfect enlightenment.
“Subhūti, for the sake of sentient beings, that Great Bodhisattva never departs from the profound Prajñā Pāramitā. Until attaining the unsurpassed state of perfect enlightenment, they diligently cultivate the supreme and wondrous wisdom of both the worldly and the supramundane. Why? Because those Great Bodhisattvas constantly reflect: ‘If one does not cultivate in accordance with the path of Prajñā Pāramitā, one can never accomplish what brings benefit to all beings, nor can one attain the sought-after goal of unsurpassed perfect enlightenment.’
“Subhūti, through such contemplation, that Great Bodhisattva quickly perfects the Prajñā Pāramitā and swiftly realizes the unsurpassed state of perfect enlightenment.
Then the Venerable Subhūti addressed the Buddha:
“World-Honored One, if the six Pāramitās are without distinguishing characteristics and are all encompassed and guided by Prajñā Pāramitā, and all become perfectly fulfilled through the cultivation of Prajñā Pāramitā, then they should constitute a single Pāramitā, namely Prajñā Pāramitā. Why then is it said that the profound Prajñā Pāramitā is superior to, greater than, more honored than, more sublime than, supreme over, and incomparable to the other Pāramitās such as Generosity?”
The Buddha said:
“Subhūti, so it is, so it is, exactly as you have said! The six Pāramitās, such as Generosity, have no distinguishing characteristics. Without Prajñā Pāramitā, the other five practices, such as Generosity, cannot be called Pāramitās. Only through dependence upon Prajñā Pāramitā do those five become known as Pāramitās. Because the previous five Pāramitās are all encompassed within Prajñā Pāramitā, there is truly only one Pāramitā, namely Prajñā Pāramitā. Therefore, all Pāramitās are without distinguishing characteristics.
“Subhūti, you should know that although sentient beings possess countless different bodily forms, if they come near the King of the Wondrous High Mountain, they all assume the same color. The five Pāramitās, such as Generosity, are likewise. Although they differ in category, because they are encompassed and guided by Prajñā Pāramitā, they are all brought to perfect completion through the cultivation of Prajñā Pāramitā. Relying upon Prajñā Pāramitā, one enters the wisdom of Omniscience, reaches the other shore, and they all share the same flavor, without distinguishing characteristics. One cannot point to them separately and say: ‘This is the Pāramitā of Generosity; this is Morality, Patience, Diligence, Meditation, or Prajñā Pāramitā.’ Why? Because these six Pāramitās all lead together into the wisdom of Omniscience, all reach the other shore, and their characteristics are without distinction. For this reason, the six Pāramitās, such as Generosity, have no distinguishing characteristics.”
The Venerable Subhūti again addressed the Buddha:
“If according to ultimate truth, the Pāramitās and all dharmas are without distinctions of this and that, superior and inferior, then for what reason is it said that the profound Prajñā Pāramitā is superior to, greater than, more honored than, more sublime than, and incomparable to the other Pāramitās such as Generosity?”
The Buddha said:
“Subhūti, so it is, so it is, exactly as you have said! According to ultimate truth, the Pāramitās and all dharmas are indeed without distinctions of this and that, superior and inferior. It is only from the standpoint of conventional truth that distinctions of function and relative superiority or inferiority are spoken of, and that one designates the Pāramitā of Generosity, Morality, Patience, Diligence, Meditation, and Prajñā. This is done in order, on the conventional level, to liberate sentient beings from birth, old age, sickness, and death. Yet the birth, old age, sickness, and death of sentient beings are not truly existent; they are only conventionally designated. Why? Because sentient beings are empty. Therefore, all dharmas likewise have no inherent possession. The profound Prajñā Pāramitā realizes that all things are without inherent possession and is capable, on the conventional level, of rescuing sentient beings from birth, old age, sickness, and death. Therefore it is said that the profound Prajñā Pāramitā is superior to, greater than, more honored than, more sublime than, and unsurpassed among the other Pāramitās such as Generosity.
“Subhūti, you should know that just as a Wheel-Turning King possesses a precious queen who surpasses all women in the world, being greater, more honored, more sublime, and incomparable, so too is Prajñā Pāramitā superior to, greater than, more honored than, more sublime than, and unsurpassed among the Pāramitās such as Generosity.”
The Venerable Subhūti again addressed the Buddha:
“For what reason does the Buddha teach only that Prajñā Pāramitā is superior to, greater than, more honored than, more sublime than, and unsurpassed among the Pāramitās such as Generosity?”
The Buddha said:
“Subhūti, it is because this Prajñā Pāramitā is able to skillfully encompass and preserve all wholesome dharmas, harmonizing them so that they enter the wisdom of Omniscience, abiding immovably, while employing non-abiding as its skillful means.”
The Venerable Subhūti again addressed the Buddha:
“Does such Prajñā Pāramitā retain or discard wholesome dharmas?”
The Buddha said:
“No. The profound Prajñā Pāramitā neither retains nor discards any dharma. Why? Because, Subhūti, all dharmas can neither be grasped nor abandoned.”
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, with regard to which dharmas does the profound Prajñā Pāramitā neither grasp nor abandon?”
The Buddha said:
“Subhūti, profound Prajñāpāramitā neither grasps nor rejects form; it neither grasps nor rejects feeling, perception, mental formations, or consciousness. Profound Prajñāpāramitā neither grasps nor rejects the eye sense-base; it neither grasps nor rejects the ear, nose, tongue, body, or mind sense-bases. Profound Prajñāpāramitā neither grasps nor rejects the form sense-object; it neither grasps nor rejects sound, smell, taste, touch, or mental objects. Profound Prajñāpāramitā neither grasps nor rejects the eye element; it neither grasps nor rejects the ear, nose, tongue, body, or mind elements. Profound Prajñāpāramitā neither grasps nor rejects the form element; it neither grasps nor rejects the sound, smell, taste, touch, or dharma elements. Profound Prajñāpāramitā neither grasps nor rejects the eye-consciousness element; it neither grasps nor rejects the ear-, nose-, tongue-, body-, or mind-consciousness elements. Profound Prajñāpāramitā neither grasps nor rejects eye-contact; it neither grasps nor rejects ear-, nose-, tongue-, body-, or mind-contact. Profound Prajñāpāramitā neither grasps nor rejects the feelings that arise dependent on eye-contact; it neither grasps nor rejects the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact.
Profound Prajñāpāramitā neither grasps nor rejects the earth element; it neither grasps nor rejects the water, fire, wind, space, or consciousness elements. Profound Prajñāpāramitā neither grasps nor rejects ignorance; it neither grasps nor rejects formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair. Profound Prajñāpāramitā neither grasps nor rejects the Perfection of Giving; it neither grasps nor rejects the Perfection of Moral Discipline, Patience, Diligence, Meditation, or Wisdom. Profound Prajñāpāramitā neither grasps nor rejects the emptiness of internal phenomena; it neither grasps nor rejects the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic-nature emptiness, self-characteristic emptiness, shared-characteristic emptiness, the emptiness of all phenomena, the emptiness of the ungraspable, non-nature emptiness, self-nature emptiness, or the emptiness of the emptiness of self-nature. Profound Prajñāpāramitā neither grasps nor rejects suchness; it neither grasps nor rejects the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the determined dharma, the abiding dharma, ultimate reality, the sphere of space, or the inconceivable sphere. Profound Prajñāpāramitā neither grasps nor rejects the Noble Truth of Suffering; it neither grasps nor rejects the Noble Truths of Origin, Cessation, or the Path. Profound Prajñāpāramitā neither grasps nor rejects the four meditations; it neither grasps nor rejects the four immeasurables or the four formless absorptions. Profound Prajñāpāramitā neither grasps nor rejects the eight liberations; it neither grasps nor rejects the eight spheres of mastery, the nine successive absorptions, or the ten totality meditations. Profound Prajñāpāramitā neither grasps nor rejects the four foundations of mindfulness; it neither grasps nor rejects the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. Profound Prajñāpāramitā neither grasps nor rejects the liberation through emptiness; it neither grasps nor rejects the liberations through signlessness and wishlessness. Profound Prajñāpāramitā neither grasps nor rejects the five kinds of vision; it neither grasps nor rejects the six supernatural powers. Profound Prajñāpāramitā neither grasps nor rejects the ten powers of a Buddha; it neither grasps nor rejects the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. Profound Prajñāpāramitā neither grasps nor rejects unfailing mindfulness; it neither grasps nor rejects the constant nature of letting go. Profound Prajñāpāramitā neither grasps nor rejects omniscient wisdom; it neither grasps nor rejects the wisdom of the path or all-aspect wisdom. Profound Prajñāpāramitā neither grasps nor rejects all dhāraṇī gateways; it neither grasps nor rejects all samādhi gateways. Profound Prajñāpāramitā neither grasps nor rejects the fruit of Stream-enterer; it neither grasps nor rejects the fruits of Once-returner, Non-returner, or Arhat. Profound Prajñāpāramitā neither grasps nor rejects the realization of a Pratyekabuddha. Profound Prajñāpāramitā neither grasps nor rejects all the practices of a Great Bodhisattva. Profound Prajñāpāramitā neither grasps nor rejects the unsurpassed enlightenment of all Buddhas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, why does profound Prajñāpāramitā neither grasp nor reject form? Why does it neither grasp nor reject feeling, perception, mental formations, or consciousness? Why does profound Prajñāpāramitā neither grasp nor reject the eye sense-base? Why does it neither grasp nor reject the ear, nose, tongue, body, or mind sense-bases? Why does profound Prajñāpāramitā neither grasp nor reject the form sense-object? Why does it neither grasp nor reject sound, smell, taste, touch, or mental objects? Why does profound Prajñāpāramitā neither grasp nor reject the eye element? Why does it neither grasp nor reject the ear, nose, tongue, body, or mind elements? Why does profound Prajñāpāramitā neither grasp nor reject the form element? Why does it neither grasp nor reject the sound, smell, taste, touch, or dharma elements? Why does profound Prajñāpāramitā neither grasp nor reject the eye-consciousness element? Why does it neither grasp nor reject the ear-, nose-, tongue-, body-, or mind-consciousness elements? Why does profound Prajñāpāramitā neither grasp nor reject eye-contact? Why does it neither grasp nor reject ear-, nose-, tongue-, body-, or mind-contact? Why does profound Prajñāpāramitā neither grasp nor reject the feelings arising from eye-contact? Why does it neither grasp nor reject the feelings arising from ear-, nose-, tongue-, body-, or mind-contact? Why does profound Prajñāpāramitā neither grasp nor reject the earth element? Why does it neither grasp nor reject the water, fire, wind, space, or consciousness elements? Why does profound Prajñāpāramitā neither grasp nor reject ignorance? Why does it neither grasp nor reject formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair? Why does profound Prajñāpāramitā neither grasp nor reject the Perfection of Giving? Why does it neither grasp nor reject the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom? Why does profound Prajñāpāramitā neither grasp nor reject the emptiness of internal phenomena? Why does it neither grasp nor reject the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic-nature emptiness, self-characteristic emptiness, shared-characteristic emptiness, the emptiness of all phenomena, the emptiness of the ungraspable, non-nature emptiness, self-nature emptiness, and the emptiness of the emptiness of self-nature? Why does profound Prajñāpāramitā neither grasp nor reject suchness? Why does it neither grasp nor reject the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the determined dharma, the abiding dharma, ultimate reality, the sphere of space, and the inconceivable sphere? Why does profound Prajñāpāramitā neither grasp nor reject the Noble Truth of Suffering? Why does it neither grasp nor reject the Noble Truths of Origin, Cessation, and the Path? Why does profound Prajñāpāramitā neither grasp nor reject the four meditations? Why does it neither grasp nor reject the four immeasurables and the four formless absorptions? Why does profound Prajñāpāramitā neither grasp nor reject the eight liberations? Why does it neither grasp nor reject the eight spheres of mastery, the nine successive absorptions, and the ten totality meditations? Why does profound Prajñāpāramitā neither grasp nor reject the four foundations of mindfulness? Why does it neither grasp nor reject 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? Why does profound Prajñāpāramitā neither grasp nor reject the liberation through emptiness? Why does it neither grasp nor reject the liberations through signlessness and wishlessness? Why does profound Prajñāpāramitā neither grasp nor reject the five kinds of vision? Why does it neither grasp nor reject the six supernatural powers? Why does profound Prajñāpāramitā neither grasp nor reject the ten powers of a Buddha? Why does it neither grasp nor reject the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha? Why does profound Prajñāpāramitā neither grasp nor reject unfailing mindfulness? Why does it neither grasp nor reject the constant nature of letting go? Why does profound Prajñāpāramitā neither grasp nor reject omniscient wisdom? Why does it neither grasp nor reject the wisdom of the path and all-aspect wisdom? Why does profound Prajñāpāramitā neither grasp nor reject all dhāraṇī gateways? Why does it neither grasp nor reject all samādhi gateways? Why does profound Prajñāpāramitā neither grasp nor reject the fruit of Stream-enterer? Why does it neither grasp nor reject the fruits of Once-returner, Non-returner, and Arhat? Why does profound Prajñāpāramitā neither grasp nor reject the realization of a Pratyekabuddha? Why does profound Prajñāpāramitā neither grasp nor reject all the practices of Great Bodhisattvas? Why does profound Prajñāpāramitā neither grasp nor reject the unsurpassed enlightenment of all Buddhas?”
The Buddha said:
“Subhūti, profound Prajñāpāramitā does not conceptualize form; therefore it neither grasps nor rejects form. It does not conceptualize feeling, perception, mental formations, or consciousness; therefore it neither grasps nor rejects feeling, perception, mental formations, or consciousness. Profound Prajñāpāramitā does not conceptualize the eye sense-base; therefore it neither grasps nor rejects the eye sense-base. It does not conceptualize the ear, nose, tongue, body, or mind sense-bases; therefore it neither grasps nor rejects them. It does not conceptualize the form sense-object; therefore it neither grasps nor rejects it. It does not conceptualize sound, smell, taste, touch, or mental objects; therefore it neither grasps nor rejects them. It does not conceptualize the eye element; therefore it neither grasps nor rejects it. It does not conceptualize the ear, nose, tongue, body, or mind elements; therefore it neither grasps nor rejects them. It does not conceptualize the form element; therefore it neither grasps nor rejects it. It does not conceptualize the sound, smell, taste, touch, or dharma elements; therefore it neither grasps nor rejects them. It does not conceptualize the eye-consciousness element; therefore it neither grasps nor rejects it. It does not conceptualize the ear-, nose-, tongue-, body-, or mind-consciousness elements; therefore it neither grasps nor rejects them. It does not conceptualize eye-contact; therefore it neither grasps nor rejects it. It does not conceptualize ear-, nose-, tongue-, body-, or mind-contact; therefore it neither grasps nor rejects them. It does not conceptualize the feelings arising from eye-contact; therefore it neither grasps nor rejects them. It does not conceptualize the feelings arising from ear-, nose-, tongue-, body-, or mind-contact; therefore it neither grasps nor rejects them. It does not conceptualize the earth element; therefore it neither grasps nor rejects it. It does not conceptualize the water, fire, wind, space, or consciousness elements; therefore it neither grasps nor rejects them. It does not conceptualize ignorance; therefore it neither grasps nor rejects it. It does not conceptualize formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair; therefore it neither grasps nor rejects them. It does not conceptualize the Perfection of Giving; therefore it neither grasps nor rejects it. It does not conceptualize the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom; therefore it neither grasps nor rejects them. It does not conceptualize the emptiness of internal phenomena; therefore it neither grasps nor rejects it. It does not conceptualize the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic-nature emptiness, self-characteristic emptiness, shared-characteristic emptiness, the emptiness of all phenomena, the emptiness of the ungraspable, non-nature emptiness, self-nature emptiness, and the emptiness of the emptiness of self-nature; therefore it neither grasps nor rejects them. It does not conceptualize suchness; therefore it neither grasps nor rejects it. It does not conceptualize the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the determined dharma, the abiding dharma, ultimate reality, the sphere of space, or the inconceivable sphere; therefore it neither grasps nor rejects them. It does not conceptualize the Noble Truth of Suffering; therefore it neither grasps nor rejects it. It does not conceptualize the Noble Truths of Origin, Cessation, and the Path; therefore it neither grasps nor rejects them. It does not conceptualize the four meditations; therefore it neither grasps nor rejects them. It does not conceptualize the four immeasurables and the four formless absorptions; therefore it neither grasps nor rejects them. It does not conceptualize the eight liberations; therefore it neither grasps nor rejects them. It does not conceptualize the eight spheres of mastery, the nine successive absorptions, and the ten totality meditations; therefore it neither grasps nor rejects them. It does not conceptualize the four foundations of mindfulness; therefore it neither grasps nor rejects them. It does not conceptualize 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; therefore it neither grasps nor rejects them. It does not conceptualize the liberation through emptiness; therefore it neither grasps nor rejects it. It does not conceptualize the liberations through signlessness and wishlessness; therefore it neither grasps nor rejects them. It does not conceptualize the five kinds of vision; therefore it neither grasps nor rejects them. It does not conceptualize the six supernatural powers; therefore it neither grasps nor rejects them. It does not conceptualize the ten powers of a Buddha; therefore it neither grasps nor rejects them. It does not conceptualize the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; therefore it neither grasps nor rejects them. It does not conceptualize unfailing mindfulness; therefore it neither grasps nor rejects it. It does not conceptualize the constant nature of letting go; therefore it neither grasps nor rejects it. It does not conceptualize omniscient wisdom; therefore it neither grasps nor rejects it. It does not conceptualize the wisdom of the path and all-aspect wisdom; therefore it neither grasps nor rejects them. It does not conceptualize all dhāraṇī gateways; therefore it neither grasps nor rejects them. It does not conceptualize all samādhi gateways; therefore it neither grasps nor rejects them. It does not conceptualize the fruit of Stream-enterer; therefore it neither grasps nor rejects it. It does not conceptualize the fruits of Once-returner, Non-returner, and Arhat; therefore it neither grasps nor rejects them. It does not conceptualize the realization of a Pratyekabuddha; therefore it neither grasps nor rejects it. It does not conceptualize all the practices of Great Bodhisattvas; therefore it neither grasps nor rejects them. It does not conceptualize the unsurpassed enlightenment of all Buddhas; therefore it neither grasps nor rejects it.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how does profound Prajñāpāramitā not conceptualize form? How does it not conceptualize feeling, perception, mental formations, or consciousness? How does profound Prajñāpāramitā not conceptualize the eye sense-base? How does it not conceptualize the ear, nose, tongue, body, or mind sense-bases? How does profound Prajñāpāramitā not conceptualize the form sense-object? How does it not conceptualize sound, smell, taste, touch, or mental objects? How does profound Prajñāpāramitā not conceptualize the eye element? How does it not conceptualize the ear, nose, tongue, body, or mind elements? How does profound Prajñāpāramitā not conceptualize the form element? How does it not conceptualize the sound, smell, taste, touch, or dharma elements? How does profound Prajñāpāramitā not conceptualize the eye-consciousness element? How does it not conceptualize the ear-, nose-, tongue-, body-, or mind-consciousness elements? How does profound Prajñāpāramitā not conceptualize eye-contact? How does it not conceptualize ear-, nose-, tongue-, body-, or mind-contact? How does profound Prajñāpāramitā not conceptualize the feelings arising from eye-contact? How does it not conceptualize the feelings arising from ear-, nose-, tongue-, body-, or mind-contact? How does profound Prajñāpāramitā not conceptualize the earth element? How does it not conceptualize the water, fire, wind, space, or consciousness elements? How does profound Prajñāpāramitā not conceptualize ignorance? How does it not conceptualize formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair? How does profound Prajñāpāramitā not conceptualize the Perfection of Giving? How does it not conceptualize the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom? How does profound Prajñāpāramitā not conceptualize the emptiness of internal phenomena? How does it not conceptualize the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic-nature emptiness, self-characteristic emptiness, shared-characteristic emptiness, the emptiness of all phenomena, the emptiness of the ungraspable, non-nature emptiness, self-nature emptiness, and the emptiness of the emptiness of self-nature? How does profound Prajñāpāramitā not conceptualize suchness? How does it not conceptualize the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the determined dharma, the abiding dharma, ultimate reality, the sphere of space, and the inconceivable sphere? How does profound Prajñāpāramitā not conceptualize the Noble Truth of Suffering? How does it not conceptualize the Noble Truths of Origin, Cessation, and the Path? How does profound Prajñāpāramitā not conceptualize the four meditations? How does it not conceptualize the four immeasurables and the four formless absorptions? How does profound Prajñāpāramitā not conceptualize the eight liberations? How does it not conceptualize the eight spheres of mastery, the nine successive absorptions, and the ten totality meditations? How does profound Prajñāpāramitā not conceptualize the four foundations of mindfulness? How does it not conceptualize 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? How does profound Prajñāpāramitā not conceptualize the liberation through emptiness? How does it not conceptualize the liberations through signlessness and wishlessness? How does profound Prajñāpāramitā not conceptualize the five kinds of vision? How does it not conceptualize the six supernatural powers? How does profound Prajñāpāramitā not conceptualize the ten powers of a Buddha? How does it not conceptualize the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha? How does profound Prajñāpāramitā not conceptualize unfailing mindfulness? How does it not conceptualize the constant nature of letting go? How does profound Prajñāpāramitā not conceptualize omniscient wisdom? How does it not conceptualize the wisdom of the path and all-aspect wisdom? How does profound Prajñāpāramitā not conceptualize all dhāraṇī gateways? How does it not conceptualize all samādhi gateways? How does profound Prajñāpāramitā not conceptualize the fruit of Stream-enterer? How does it not conceptualize the fruits of Once-returner, Non-returner, and Arhat? How does profound Prajñāpāramitā not conceptualize the realization of a Pratyekabuddha? How does profound Prajñāpāramitā not conceptualize all the practices of Great Bodhisattvas? How does profound Prajñāpāramitā not conceptualize the unsurpassed enlightenment of all Buddhas?”