PRAJÑĀPĀRAMITĀ SUTRA IN EIGHTEEN THOUSAND LINES
VOLUME 437
Chapter 41: NOT RAISING THE BANNER (2)
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, such great Bodhisattvas always wear the armor of great merit, and all sentient beings should pay homage to them. Great Bodhisattvas, for the sake of sentient beings, put on the armor of meritorious diligence just as they would put on the armor of meritorious diligence for the sake of space itself. World-Honored One, if great Bodhisattvas, wishing to accomplish liberation for sentient beings, put on the armor of meritorious diligence, it is just as if they put on the armor of meritorious diligence in order to accomplish liberation for space.
Great Bodhisattvas put on the armor of meritorious diligence for all dharmas just as they put on the armor of meritorious diligence for space. Great Bodhisattvas, in order to rescue sentient beings from birth and death, put on the armor of meritorious diligence just as they would put on the armor of meritorious diligence in order to place space in a more exalted position.
World-Honored One, great Bodhisattvas possess the power of great, vigorous diligence; for sentient beings who are like space, they quickly escape birth and death and proceed toward the unsurpassed enlightenment. Great Bodhisattvas possess inconceivable, incomparable spiritual power; for the ocean of the dharma-nature that is like space, they put on the armor of merit and proceed toward the unsurpassed enlightenment.
World-Honored One, great Bodhisattvas are exceedingly powerful; because they seek the unsurpassed enlightenment that is like space, they put on the armor of meritorious diligence. World-Honored One, because they wish to accomplish liberation and bring benefit, welfare, and peace to sentient beings who are like space, great Bodhisattvas diligently cultivate ascetic practices and seek to realize the unsurpassed enlightenment. This is truly rare. Why is that? World-Honored One, suppose that throughout the trichiliocosm there were as many Tathāgatas, Arhats, Perfectly Enlightened Ones as forests of bamboo, sesame, reeds, and sugarcane; for an entire eon or more than an eon they constantly taught the Dharma and liberated immeasurable, boundless sentient beings into ultimate peaceful Nirvāṇa. Yet the realm of sentient beings would neither increase nor decrease. Why? Because the nature of sentient beings is apart from existence and is not truly existent.
World-Honored One, suppose that in all worlds throughout the ten directions there were Tathāgatas, Arhats, Perfectly Enlightened Ones as numerous as forests of bamboo, sesame, reeds, and sugarcane; for an entire eon or more than an eon they constantly taught the Dharma and liberated immeasurable, boundless sentient beings into ultimate peaceful Nirvāṇa. Yet the realm of sentient beings would neither increase nor decrease. Why? Because the nature of sentient beings is apart from existence and is not truly existent.
World-Honored One, therefore I say: Great Bodhisattvas, because they wish to accomplish liberation and bring benefit, welfare, and peace to sentient beings who are like space, diligently cultivate ascetic practices and seek to attain the unsurpassed enlightenment. This is truly rare.”
At that time, a certain Bhikṣu in the assembly thought silently:
“I should pay homage to the profound Prajñāpāramitā. Although within it there is no arising and ceasing of any dharmas, nevertheless the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision can be attained; the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment can be attained; the practices of great Bodhisattvas can be attained; the unsurpassed enlightenment can be attained; the assembly of great Bodhisattvas and the Tathāgatas, Arhats, Perfectly Enlightened Ones can be attained; the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel can be attained; and the Buddhas can turn the wondrous Dharma wheel, causing sentient beings to obtain benefit, welfare, and peace.”
The Buddha, knowing this thought, said:
“Bhikṣu, that is correct, that is correct! It is exactly as you have thought. The profound Prajñāpāramitā is wondrous and difficult to measure; although it is neither a dharma nor not a dharma.”
At that time, Śakra, lord of the gods, asked Subhūti:
“Venerable Great One, how should a great Bodhisattva who wishes to study Prajñāpāramitā study?”
Subhūti replied:
“Kāśika, a great Bodhisattva who wishes to study Prajñāpāramitā should diligently cultivate and study it like space.”
Śakra, lord of the gods, said to the Buddha:
“World-Honored One, how should I protect those sons and daughters of good family who wholeheartedly listen to, contemplate, receive, uphold, recite, diligently cultivate in accordance with reason, write down, explain, and widely propagate Prajñāpāramitā?”
Subhūti asked Śakra:
“Kāśika, do you see any dharma that can be protected?”
Śakra replied:
“No, Venerable Great One! I do not see any dharma that can be protected.”
Subhūti said:
“Kāśika, sons and daughters of good family who abide in Prajñāpāramitā according to the Buddha’s teaching are themselves protected. Sons and daughters of good family who abide in Prajñāpāramitā and never become separated from it should be known that even if all humans or non-humans spy on them seeking faults in order to destroy them, they will never be able to do so.
Kāśika, if one wishes to protect sons and daughters of good family who abide in Prajñāpāramitā, it is no different from someone who arouses the intention to diligently protect space.
Kāśika, if one wishes to protect sons and daughters of good family practicing Prajñāpāramitā, it only adds weariness and is useless labor.
Kāśika, what do you think? Is there anyone who constantly protects illusions, dreams, echoes, reflections in mirrors, shadows of light, mirages, and magical transformations, or a city of Gandharvas?”
Śakra replied:
“No, Venerable Great One!”
Subhūti said:
“Kāśika, wishing to protect sons and daughters of good family practicing Prajñāpāramitā is exactly the same; it only adds weariness and is useless labor.
Kāśika, what do you think? Is there anyone who constantly protects things manifested by all Tathāgatas, Arhats, Perfectly Enlightened Ones and by the Buddha’s transformations?”
Śakra replied:
“No, Venerable Great One!”
Subhūti said:
“Kāśika, wishing to protect sons and daughters of good family practicing Prajñāpāramitā is likewise the same; it only adds weariness and is useless labor.”
Subhūti asked:
“Kāśika, what do you think? Is there anyone who constantly protects the dharma realm, dharma-nature, suchness, inconceivable ultimate reality, or the realm of space?”
Śakra replied:
“No, Venerable Great One!”
Subhūti said:
“Kāśika, wishing to protect sons and daughters of good family practicing Prajñāpāramitā is likewise the same; it only adds weariness and is useless labor.”
Śakra asked Subhūti:
“Venerable Great One, why is it that when a great Bodhisattva practices Prajñāpāramitā, although knowing that all dharmas are like illusions, dreams, echoes, reflections in mirrors, shadows of light, mirages, magical transformations, and cities of Gandharvas, they do not grasp them as illusions, dreams, echoes, reflections in mirrors, shadows of light, mirages, magical transformations, or cities of Gandharvas; nor do they grasp that they are caused by illusions up to caused by cities of Gandharvas; nor do they grasp that they belong to illusions up to belong to cities of Gandharvas; nor do they grasp that they depend upon illusions up to depend upon cities of Gandharvas?”
Subhūti replied:
“Kāśika, when a great Bodhisattva practices Prajñāpāramitā, they do not grasp form, feeling, perception, formations, or consciousness as such; nor do they grasp that they are caused by form, feeling, perception, formations, or consciousness; nor do they grasp that they belong to form, feeling, perception, formations, or consciousness; nor do they grasp that they depend upon form, feeling, perception, formations, or consciousness. Likewise, they do not grasp all-knowledge, knowledge of the modes of the path, or knowledge of all aspects as such; nor do they grasp that they are caused by all-knowledge, knowledge of the modes of the path, or knowledge of all aspects; nor do they grasp that they belong to all-knowledge, knowledge of the modes of the path, or knowledge of all aspects; nor do they depend upon all-knowledge, knowledge of the modes of the path, or knowledge of all aspects.
When this great Bodhisattva practices Prajñāpāramitā, although knowing that all dharmas are like illusions up to cities of Gandharvas, they constantly do not grasp them as illusions up to cities of Gandharvas; nor do they grasp that they are caused by illusions up to caused by cities of Gandharvas; nor do they grasp that they belong to illusions up to belong to cities of Gandharvas; nor do they grasp that they depend upon illusions up to depend upon cities of Gandharvas.”
At that time, through the Buddha’s majestic spiritual power, in the trichiliocosm, the gods of the Four Great Kings up to the Pure Abode heavens all scattered heavenly flowers, powdered sandalwood incense, and aloeswood incense upon the Buddha, then bowed with their heads at His feet and stood to one side. Also through the Buddha’s spiritual power, the gods saw that in a thousand Buddha realms to the east there were Tathāgatas, Arhats, Perfectly Enlightened Ones proclaiming Prajñāpāramitā, whose meanings, categories, and names were all identical to those here. The leading Bhikṣu who requested Prajñāpāramitā all had the name Subhūti. The leader of the assembly of gods who asked about Prajñāpāramitā all had the name Śakra. The south, west, north, the four intermediate directions, above, and below were likewise the same.
The Buddha said to Venerable Subhūti:
“When the great Bodhisattva Maitreya attains unsurpassed enlightenment, he will also proclaim Prajñāpāramitā here. The future Buddhas of the Fortunate Eon will also proclaim Prajñāpāramitā here.”
Venerable Subhūti asked:
“World-Honored One, when the great Bodhisattva Maitreya attains unsurpassed enlightenment, by what characteristics and practices will he proclaim Prajñāpāramitā?”
The Buddha replied:
“Subhūti, when the great Bodhisattva Maitreya attains unsurpassed enlightenment, he will proclaim Prajñāpāramitā by means of form that is neither permanent nor impermanent; by means of feeling, perception, formations, and consciousness that are neither permanent nor impermanent. Likewise, up to all-knowledge that is neither permanent nor impermanent, he will proclaim Prajñāpāramitā; by means of knowledge of the modes of the path and knowledge of all aspects that are neither permanent nor impermanent, he will proclaim Prajñāpāramitā.
He will proclaim Prajñāpāramitā by means of form that is neither pleasure nor suffering; by means of feeling, perception, formations, and consciousness that are neither pleasure nor suffering; up to all-knowledge that is neither pleasure nor suffering; by means of knowledge of the modes of the path and knowledge of all aspects that are neither pleasure nor suffering.
He will proclaim Prajñāpāramitā by means of form that is neither self nor non-self; by means of feeling, perception, formations, and consciousness that are neither self nor non-self; up to all-knowledge that is neither self nor non-self; by means of knowledge of the modes of the path and knowledge of all aspects that are neither self nor non-self.
He will proclaim Prajñāpāramitā by means of form that is neither pure nor impure; by means of feeling, perception, formations, and consciousness that are neither pure nor impure; up to all-knowledge that is neither pure nor impure; by means of knowledge of the modes of the path and knowledge of all aspects that are neither pure nor impure.
He will proclaim Prajñāpāramitā by means of all-knowledge in which form is neither bound nor liberated; by means of feeling, perception, formations, and consciousness that are neither bound nor liberated; up to the person that is neither bound nor liberated; by means of knowledge of the modes of the path and knowledge of all aspects that are neither bound nor liberated.
He will proclaim Prajñāpāramitā by means of form that is neither past, nor future, nor present; by means of feeling, perception, formations, and consciousness that are neither past, nor future, nor present; up to all-knowledge that is neither past, nor future, nor present; by means of knowledge of the modes of the path and knowledge of all aspects that are neither past, nor future, nor present.”
Venerable Subhūti again asked:
“World-Honored One, when the great Bodhisattva Maitreya attains unsurpassed enlightenment, what dharma will he realize and what dharma will he teach?”
The Buddha replied:
“Subhūti, when the great Bodhisattva Maitreya attains unsurpassed enlightenment, he will realize ultimate purity of form and teach ultimate purity of form; he will realize ultimate purity of feeling, perception, formations, and consciousness and teach ultimate purity of feeling, perception, formations, and consciousness; up to realizing ultimate purity of all-knowledge and teaching ultimate purity of all-knowledge; realizing ultimate purity of knowledge of the modes of the path and knowledge of all aspects and teaching ultimate purity of knowledge of the modes of the path and knowledge of all aspects.”
Venerable Subhūti asked:
“World-Honored One, from what does Prajñāpāramitā become pure?”
The Buddha replied:
“Subhūti, because form is pure, Prajñāpāramitā is pure; because feeling, perception, formations, and consciousness are pure, Prajñāpāramitā is pure; up to because all-knowledge is pure, Prajñāpāramitā is pure; because knowledge of the modes of the path and knowledge of all aspects are pure, Prajñāpāramitā is pure.”
Venerable Subhūti asked:
“World-Honored One, why is it that because form is pure, Prajñāpāramitā is pure; because feeling, perception, formations, and consciousness are pure, Prajñāpāramitā is pure? Likewise, why is it that because all-knowledge is pure, Prajñāpāramitā is pure; because knowledge of the modes of the path and knowledge of all aspects are pure, Prajñāpāramitā is pure?”
The Buddha replied:
“Subhūti, form is pure because it neither arises nor ceases, neither defiled nor pure. Because form is pure, Prajñāpāramitā is pure. Feeling, perception, formations, and consciousness are pure because they neither arise nor cease, neither defiled nor pure. Because feeling, perception, formations, and consciousness are pure, Prajñāpāramitā is pure. Up to all-knowledge is pure because it neither arises nor ceases, neither defiled nor pure. Because all-knowledge is pure, Prajñāpāramitā is pure. Knowledge of the modes of the path and knowledge of all aspects are pure because they neither arise nor cease, neither defiled nor pure. Because knowledge of the modes of the path and knowledge of all aspects are pure, Prajñāpāramitā is pure.
Subhūti, because space is pure, Prajñāpāramitā is pure.”
“World-Honored One, why is it that because space is pure, Prajñāpāramitā is pure?”
“Subhūti, space is pure because it neither arises nor ceases, neither defiled nor pure. Because space is pure, Prajñāpāramitā is pure.”
Subhuti, form is not defiled, therefore the Perfection of Wisdom is pure. Feeling, perception, formations, and consciousness are not defiled, therefore the Perfection of Wisdom is pure. Thus, up to all-knowledge, because it is not defiled, the Perfection of Wisdom is pure. The knowledge of the path aspect and the knowledge of all aspects are not defiled, therefore the Perfection of Wisdom is pure.
The venerable Subhuti asked:
“World-Honored One, why is it that because form is not defiled, the Perfection of Wisdom is pure; and because feeling, perception, formations, and consciousness are not defiled, the Perfection of Wisdom is pure? Likewise, why is it that up to all-knowledge, because it is not defiled, the Perfection of Wisdom is pure; and the knowledge of the path aspect and the knowledge of all aspects are not defiled, therefore the Perfection of Wisdom is pure?”
The Buddha replied:
“Subhuti, form cannot be grasped, therefore it is not defiled. Because form is not defiled, the Perfection of Wisdom is pure. Feeling, perception, formations, and consciousness cannot be grasped, therefore they are not defiled. Because feeling, perception, formations, and consciousness are not defiled, the Perfection of Wisdom is pure. Likewise, up to all-knowledge, because it cannot be grasped, it is not defiled. Because all-knowledge is not defiled, the Perfection of Wisdom is pure. The knowledge of the path aspect and the knowledge of all aspects cannot be grasped, therefore they are not defiled. Because the knowledge of the path aspect and the knowledge of all aspects are not defiled, the Perfection of Wisdom is pure.
Furthermore, Subhuti, space is not defiled, therefore the Perfection of Wisdom is pure.”
“World-Honored One, why is it that because space is not defiled, the Perfection of Wisdom is pure?”
“Subhuti, space cannot be grasped, therefore it is not defiled. Because space is not defiled, the Perfection of Wisdom is pure.
Furthermore, space is merely a false verbal designation, therefore the Perfection of Wisdom is pure.”
“World-Honored One, why is it that because space is merely a false verbal designation, the Perfection of Wisdom is pure?”
“Subhuti, just as depending upon space, sounds and echoes appear, which are merely false verbal designations. Because they are merely false verbal designations, the Perfection of Wisdom is pure. Space cannot be spoken of, therefore the Perfection of Wisdom is pure.”
“World-Honored One, why is it that because space cannot be spoken of, the Perfection of Wisdom is pure?”
“Subhuti, space has no matter that can be spoken of, therefore it cannot be spoken of. For this reason, the Perfection of Wisdom is pure.
Furthermore, space cannot be apprehended, therefore the Perfection of Wisdom is pure.”
“World-Honored One, why is it that because space cannot be apprehended, the Perfection of Wisdom is pure?”
“Subhuti, space has nothing that can be apprehended, therefore it cannot be attained. For this reason, the Perfection of Wisdom is pure.
Furthermore, all phenomena are unborn, undestroyed, undefiled, and not purified; therefore the Perfection of Wisdom is pure.”
“World-Honored One, why is it that because all phenomena are unborn, undestroyed, undefiled, and not purified, the Perfection of Wisdom is pure?”
“Subhuti, all phenomena are ultimately pure; therefore they are unborn, undestroyed, undefiled, and not purified. For this reason, the Perfection of Wisdom is pure.
World-Honored One, any virtuous man or woman who wholeheartedly listens to, reflects upon, receives, upholds, recites, diligently studies according to reason, copies, explains, and widely propagates the Perfection of Wisdom will have eyes, ears, nose, and tongue free from illness; their body will have no defects; they will neither decline nor suffer an untimely death. They will always be respectfully honored, surrounded, watched over, and protected by countless hundreds of thousands of heavenly beings. On the eighth day, fourteenth day, and full-moon day of months with or without a full moon, these virtuous men and women recite and proclaim the Perfection of Wisdom. The heavenly hosts of the Four Great Kings up to the Pure Abodes heavens will all come to this Dharma teacher to listen to and uphold the Perfection of Wisdom. Because these virtuous men and women recite and proclaim the Perfection of Wisdom in countless great assemblies, they will obtain immeasurable and innumerable supreme merits that are inconceivable and incalculable.”
“That is so, that is so, Subhuti! It is exactly as you have said. Any virtuous man or woman who wholeheartedly listens to, reflects upon, receives, upholds, recites, diligently studies according to reason, copies, explains, and causes the Perfection of Wisdom to spread widely will have eyes, ears, nose, and tongue free from illness; their body will have no defects; they will neither decline nor suffer an untimely death. They will always be respectfully honored, surrounded, watched over, and protected by countless hundreds of thousands of heavenly beings. During the six days of fasting observance, these virtuous men and women recite and proclaim the Perfection of Wisdom. The heavenly hosts of the Four Great Kings up to the Pure Abodes heavens will all come to this Dharma teacher to listen to and uphold the Perfection of Wisdom. Because they recite and proclaim the Perfection of Wisdom in countless great assemblies, these virtuous men and women obtain immeasurable and innumerable supreme merits that are inconceivable and incalculable. Why? Subhuti, because the Perfection of Wisdom is a great treasure.
Because the Perfection of Wisdom is a great treasure, immeasurable and innumerable sentient beings escape the realms of hell, animals, and hungry ghosts. Immeasurable and innumerable gods, dragons, yakshas, humans, and non-humans escape poverty and suffering. Immeasurable and innumerable sentient beings of the great Kshatriya families, great Brahmin families, great elder families, and great householder families attain wealth and happiness. Immeasurable and innumerable sentient beings, from the heavenly hosts of the Four Great Kings up to the Neither Perception nor Non-Perception Realm, attain wealth and happiness. Immeasurable and innumerable sentient beings attain freedom and happiness through the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, Pratyekabuddha enlightenment, and the supreme unsurpassed enlightenment.
Why? Subhuti, because the profound Perfection of Wisdom sutra fully teaches the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the four foundations of mindfulness up to the eightfold noble path; the Perfection of Giving up to the Perfection of Wisdom; inner emptiness up to emptiness of the emptiness of intrinsic nature; the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha; all-knowledge, knowledge of the path aspect, and knowledge of all aspects, thereby obtaining immeasurable precious treasury merits of such kind.
Immeasurable and innumerable sentient beings who cultivate these teachings are born into great Kshatriya families, great Brahmin families, great elder families, and great householder families. Immeasurable and innumerable sentient beings who cultivate these teachings are born among the heavenly hosts of the Four Great Kings up to the Heaven of Neither Perception nor Non-Perception. Immeasurable and innumerable sentient beings who cultivate these teachings attain the fruits of Stream-enterer, Once-returner, Non-returner, and Arhatship. Immeasurable and innumerable sentient beings who cultivate these teachings attain Pratyekabuddha enlightenment. Immeasurable and innumerable sentient beings who cultivate these teachings enter the right nature of non-rebirth of Bodhisattvas and attain supreme unsurpassed enlightenment.
Subhuti, because of this, the Perfection of Wisdom is called the Great Treasury of Treasures. This is because all precious merits of the worldly and supramundane realms arise dependent upon the Perfection of Wisdom.
Subhuti, the Great Treasury of Treasures of the Perfection of Wisdom does not speak of even the slightest phenomenon as having birth, destruction, defilement, purification, holding, or abandoning. Why? Because there is not even the slightest phenomenon that can be born, destroyed, defiled, purified, held, or abandoned.
Subhuti, within the Great Treasury of Treasures of the Perfection of Wisdom, no phenomenon is spoken of as wholesome, unwholesome, karmically determinate, indeterminate, worldly, supramundane, contaminated, uncontaminated, conditioned, or unconditioned. Therefore, the Perfection of Wisdom is called the Great Dharma Treasury of Non-attainment.
Subhuti, within the Great Treasury of Treasures of the Perfection of Wisdom, not even the slightest phenomenon capable of defilement is spoken of. Why? Because no phenomenon capable of defilement can be apprehended, there is likewise no phenomenon that can defile the profound Great Dharma Treasury of the Perfection of Wisdom. Why? Because a phenomenon capable of defilement cannot be grasped. Therefore, the Perfection of Wisdom is called the Great Dharma Treasury of Non-defilement.
Furthermore, Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, there is no conception, no discrimination, no grasping, and no conceptual proliferation such as: ‘I constantly practice the Perfection of Wisdom.’ Only then is this Bodhisattva truly practicing the profound Perfection of Wisdom, and they also constantly draw near to and worship all Buddhas. From one Buddha land to another, they constantly make offerings, show reverence, honor, and praise the Buddhas. When traveling through Buddha lands, they skillfully use those characteristics to adorn and purify Buddha lands, liberate sentient beings, and cultivate the practices of Great Bodhisattvas, quickly attaining supreme unsurpassed enlightenment.
Subhuti, thus the Perfection of Wisdom has neither mastery nor lack of mastery over all phenomena; it neither takes nor abandons, neither arises nor ceases, neither becomes defiled nor purified, neither increases nor decreases. Such Perfection of Wisdom is neither past, present, nor future. It does not enter the Desire Realm, abandon the Desire Realm, or abide in the Desire Realm. It does not enter the Form Realm, abandon the Form Realm, or abide in the Form Realm. It does not enter the Formless Realm, abandon the Formless Realm, or abide in the Formless Realm.
Subhuti, such Perfection of Wisdom neither gives nor abandons the Perfection of Giving up to the Perfection of Wisdom; neither gives nor abandons inner emptiness up to emptiness of the emptiness of intrinsic nature; neither gives nor abandons the four foundations of mindfulness up to the eightfold noble path; neither gives nor abandons the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha; neither gives nor abandons the fruits of Stream-enterer up to Pratyekabuddha enlightenment; neither gives nor abandons the right nature of non-rebirth of Bodhisattvas up to supreme unsurpassed enlightenment; neither gives nor abandons all-knowledge, knowledge of the path aspect, and knowledge of all aspects.
Subhuti, such Perfection of Wisdom neither gives nor abandons ordinary beings’ phenomena; neither gives nor abandons the phenomena of Stream-enterers up to Arhats; neither gives nor abandons Pratyekabuddha phenomena; neither gives nor abandons Bodhisattva phenomena; neither gives nor abandons Buddha phenomena.
Subhuti, such Perfection of Wisdom does not give the phenomena of Hearers, does not abandon the phenomena of ordinary beings; does not give Pratyekabuddha phenomena, does not abandon Hearer phenomena; does not give Buddha phenomena, does not abandon Pratyekabuddha phenomena; does not give unconditioned phenomena, does not abandon conditioned phenomena. Why? Whether or not the Tathagata appears in the world, these phenomena always remain unchanged. The nature of phenomena, the realm of phenomena, the certainty of phenomena, and the abiding of phenomena are also not different.
At that time, countless hundreds of thousands of heavenly beings dwelling in space rejoiced and happily scattered various heavenly flowers, such as blue lotuses, red lotuses, golden lotuses, wondrous-sound flowers, and fragrant powders upon the Buddha. They joyfully proclaimed: “Today, in Jambudvipa, we have seen the Buddha turn the wheel of the wondrous Dharma. Among them, countless hundreds of thousands of heavenly beings who heard the teaching of the Perfection of Wisdom have attained the patience of unborn phenomena.”
The Buddha said to Subhuti:
“Subhuti, such a Dharma wheel neither turns for the first time nor turns for the second time. Why? Because with regard to all phenomena, the Perfection of Wisdom neither flows nor returns to cessation; it appears in the world only because of the emptiness of the emptiness of intrinsic nature.”
The venerable Subhuti asked:
“World-Honored One, what phenomena are empty in the emptiness of intrinsic nature, such that with regard to all phenomena the Perfection of Wisdom neither flows nor returns to cessation, but appears in the world?”
The Buddha replied:
“Subhuti, the Perfection of Wisdom, the nature of the Perfection of Wisdom is empty; up to the Perfection of Giving, the nature of the Perfection of Giving is empty; inner emptiness, the nature of inner emptiness is empty; up to emptiness of the emptiness of intrinsic nature, the nature of emptiness of the emptiness of intrinsic nature is empty; the four foundations of mindfulness, the nature of the four foundations of mindfulness is empty; up to the eightfold noble path, the nature of the eightfold noble path is empty; the ten powers of the Tathagata, the nature of the ten powers of the Tathagata is empty; up to the eighteen unique qualities of a Buddha, the nature of the eighteen unique qualities of a Buddha is empty; all-knowledge, the nature of all-knowledge is empty; knowledge of the path aspect and knowledge of all aspects, the nature of the knowledge of the path aspect and knowledge of all aspects is empty; the nature of ordinary beings, the nature of the nature of ordinary beings is empty; the fruit of Stream-entry, the nature of the fruit of Stream-entry is empty; up to the fruit of Arhatship, the nature of the fruit of Arhatship is empty; Pratyekabuddha enlightenment, the nature of Pratyekabuddha enlightenment is empty; all Bodhisattva practices, the nature of all Bodhisattva practices is empty; the supreme unsurpassed enlightenment of all Buddhas, the nature of the supreme unsurpassed enlightenment of all Buddhas is empty.
Subhuti, because these phenomena are empty in the emptiness of intrinsic nature, with regard to all phenomena the Perfection of Wisdom is neither turned in flow nor returned to cessation, but appears in the world.”
The venerable Subhuti said:
“World-Honored One, the Great Bodhisattvas who possess such Perfection of Wisdom possess the Great Perfection of Wisdom and attain the emptiness of the intrinsic nature of all phenomena. Although they attain the emptiness of the intrinsic nature of all phenomena, the Great Bodhisattvas still rely upon this Perfection of Wisdom to realize supreme unsurpassed enlightenment, turn the wheel of wondrous Dharma, and liberate countless sentient beings. Although they attain enlightenment, there is no object to be attained; they attain yet do not attain, because phenomena cannot be grasped. Although they turn the Dharma wheel, there is no object to be turned, because the flowing and cessation of phenomena cannot be grasped. Although they liberate sentient beings, there is no object to be liberated, because phenomena that are seen or unseen cannot be grasped.
World-Honored One, regarding this Perfection of Wisdom, the turning of the Dharma wheel cannot be attained, because all phenomena are certainly unborn. The one who turns and the object being turned cannot be grasped. Why? Within emptiness, signlessness, and wishlessness, there is no phenomenon that constantly flows or constantly returns to cessation. Because the flowing and cessation of the nature of phenomena cannot be grasped.
World-Honored One, when this Perfection of Wisdom is constantly proclaimed, revealed, and clearly explained in this way, making it easy to enter and understand, it is called skillful and pure exposition of the Perfection of Wisdom. Within this, there is no speaker, no receiver, and no Dharma spoken or received. Since there is no speaker, receiver, or Dharma, those who can realize it also cannot be grasped. Since there is no one who realizes, there is also no one who can grasp Nirvana. When this Perfection of Wisdom is skillfully taught, there is also no field of merit, because giver, receiver, and gift are all of empty nature. Since the field of merit is empty, merit itself is also empty. Signs and verbal designations cannot be grasped; therefore it is called the Great Perfection.”
Chapter 42: CANNOT BE GRASPED
At that time, the venerable Subhuti said:
World-Honored One, such Prajñāpāramitā is the Perfection that is boundless.
The Buddha said:
That is correct! It is like space, which has no limit.
World-Honored One, such Prajñāpāramitā is the Perfection of equality.
That is correct! Because the nature of all phenomena is equal.
World-Honored One, such Prajñāpāramitā is the Perfection of being free from separation.
That is correct! Because it is ultimately empty.
World-Honored One, such Prajñāpāramitā is the Perfection that is difficult to overcome.
That is correct! Because the nature of all phenomena cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without the other shore.
That is correct! Because it has no name or essence.
World-Honored One, such Prajñāpāramitā is the Perfection like space.
That is correct! Because inhalation and exhalation cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection that cannot be expressed.
That is correct! Because investigation and examination within it cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without names.
That is correct! Because feeling, perception, thought, contact, and attention cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection that does not function.
That is correct! Because all phenomena do not come or go.
World-Honored One, such Prajñāpāramitā is the Perfection that cannot be taken away.
That is correct! Because all phenomena cannot be subdued.
World-Honored One, such Prajñāpāramitā is the Perfection without exhaustion.
That is correct! Because all phenomena are ultimately without exhaustion.
World-Honored One, such Prajñāpāramitā is the Perfection without arising or ceasing.
That is correct! Because all phenomena neither arise nor cease.
World-Honored One, such Prajñāpāramitā is the Perfection without creation or action.
That is correct! Because the creator or agent cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without knowing.
That is correct! Because the nature of all phenomena is unchanging.
World-Honored One, such Prajñāpāramitā is the Perfection without movement.
That is correct! Because birth and death cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without destruction.
That is correct! Because all phenomena are indestructible.
World-Honored One, such Prajñāpāramitā is the Perfection like a dream.
That is correct! Because all phenomena are like dreams, therefore the objects seen cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection like an echo.
That is correct! Because the speaker and the listener cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection like reflections in a mirror.
That is correct! All phenomena are like reflections appearing in a bright mirror and cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection like shadows of sunlight.
That is correct! Because the characteristics of all phenomena are like changing characteristics and cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection like magical transformations.
That is correct! Because all phenomena are like magical transformations and cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection like the city of the Gandharvas.
That is correct! Because all phenomena are like the city of the Gandharvas and cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection that is neither defiled nor pure.
That is correct! Because the causes of defilement and purity cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection of non-attainment, without true existence, and cannot be defiled.
That is correct! Because the basis upon which all phenomena depend cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without conceptual elaboration.
That is correct! Because it destroys all activities of conceptual elaboration.
World-Honored One, such Prajñāpāramitā is the Perfection without pride.
That is correct! Because it destroys all acts of arrogant attachment.
World-Honored One, such Prajñāpāramitā is the Perfection without movement or change.
That is correct! Because it abides in the Dharma realm.
World-Honored One, such Prajñāpāramitā is the Perfection free from defilement.
That is correct! Because it knows that all phenomena are without falsehood.
World-Honored One, such Prajñāpāramitā is the Perfection that does not arise all at once.
That is correct! Because there is no discrimination toward all phenomena.
World-Honored One, such Prajñāpāramitā is the tranquil Perfection.
That is correct! Because the characteristics of phenomena have no place where they can be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without craving.
That is correct! Because all acts of craving cannot be grasped.
World-Honored One, such Prajñāpāramitā is the Perfection without anger.
Indeed! Because it destroys all matters of anger.
O World-Honored One, such Prajñāpāramitā is the Perfection that is free from ignorance.
Indeed! Because it eliminates all dark and deluded matters of unknowing.
O World-Honored One, such Prajñāpāramitā is the Perfection that is free from afflictions.
Indeed! Because it is far removed from discrimination.
O World-Honored One, such Prajñāpāramitā is the Perfection that is apart from all sentient beings.
Indeed! Because it realizes that sentient beings are not truly existent.
O World-Honored One, such Prajñāpāramitā is the Perfection that is not destroyed.
Indeed! Because it is able to arise together.
O World-Honored One, such Prajñāpāramitā is the Perfection that has no two extremes.
Indeed! Because it is far removed from the two extremes.
O World-Honored One, such Prajñāpāramitā is the Perfection that is not mixed or corrupted.
Indeed! Because it knows that all phenomena do not belong to one another.
O World-Honored One, such Prajñāpāramitā is the Perfection that has no attachment.
Indeed! Because it surpasses the Śrāvakas and Pratyekabuddhas.
O World-Honored One, such Prajñāpāramitā is the Perfection without discrimination.
Indeed! Because all discrimination cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection without limitation.
Indeed! Because the limits of all phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection
like space.
Indeed! Because it reaches the non-obstruction of all phenomena.
O World-Honored One, such Prajñāpāramitā is the Perfection of impermanence.
Indeed! Because it constantly destroys and brings to an end all phenomena.
O World-Honored One, such Prajñāpāramitā is the Perfection of suffering.
Indeed! Because it constantly completely dispels all phenomena.
O World-Honored One, such Prajñāpāramitā is the Perfection of non-self.
Indeed! Because it does not cling to any phenomena.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness.
Indeed! Because all phenomena are unattainable.
O World-Honored One, such Prajñāpāramitā is the Perfection without a moment.
Indeed! Because all phenomena do not move.
O World-Honored One, such Prajñāpāramitā is the Perfection of internal emptiness.
Indeed! Because it clearly understands that internal emptiness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection
of external emptiness.
Indeed! Because it clearly understands that external emptiness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the emptiness of both the inner and outer.
Indeed! Because it knows that the emptiness of both the inner and outer cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the emptiness of emptiness.
Indeed! Because the emptiness of emptiness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of great emptiness.
Indeed! Because it clearly understands that all phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of ultimate emptiness.
Indeed! Because the quiescent Nirvāṇa cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of conditioned phenomena.
Indeed! Because conditioned phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of unconditioned phenomena.
Indeed! Because unconditioned phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of the ultimate.
Indeed! Because the ultimate emptiness of phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness without boundaries.
Indeed! Because emptiness without boundaries cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection
of the emptiness that is not scattered and does not change.
Indeed! Because the emptiness that is not scattered and does not change cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of intrinsic nature.
Indeed! Because conditioned and unconditioned phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of self-characteristics and common characteristics.
Indeed! Because it penetrates that phenomena are separated from self-characteristics and common characteristics.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of all phenomena.
Indeed! Because it knows that inner and outer phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness that cannot be apprehended.
Indeed! Because the nature of all phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of emptiness-nature.
Indeed! Because emptiness of emptiness-nature cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of self-nature.
Indeed! Because emptiness of self-nature cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of emptiness of the self-nature of emptiness.
Indeed! Because the self-nature of emptiness of emptiness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the four Foundations of Mindfulness.
Indeed! Because body, feelings, mind, and phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the four Right Efforts.
Indeed! Because wholesome and unwholesome phenomena cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the four Bases of Spiritual Power.
Indeed! Because the nature of the four Bases of Spiritual Power cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the five Faculties.
Indeed! Because the self-nature of the five Faculties cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the five Powers.
Indeed! Because the self-nature of the five Powers cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the seven Factors of Enlightenment.
Indeed! Because the nature of the seven Factors of Enlightenment cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the eightfold Noble Path.
Indeed! Because the nature of the eightfold Noble Path cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the liberation door of Emptiness.
Indeed! Because the aspect of emptiness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the liberation door of Signlessness.
Indeed! Because the aspect of quiescence cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the liberation door of Wishlessness.
Indeed! Because the aspect of wishlessness cannot be apprehended.
O World-Honored One, such Prajñāpāramitā is the Perfection of the eight Liberations.
Indeed! Because the nature of the eight Liberations cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of the nine successive concentrations (anupūrva-samāpatti).
Indeed! Because the own-nature of the nine successive concentrations cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Giving.
Indeed! Because in this, stinginess cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Pure Conduct.
Indeed! Because in this, violation of precepts cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Patience.
Indeed! Because in this, anger cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Diligence.
Indeed! Because in this, laziness cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Meditative Absorption.
Indeed! Because in this, a distracted mind cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of Wisdom.
Indeed! Because in this, erroneous wisdom cannot be apprehended.
World-Honored One, such Prajñāpāramitā is the Perfection of the Buddha’s ten powers.
Indeed! Because all dharmas that are difficult to overcome are attained.
World-Honored One, such Prajñāpāramitā is the Perfection of the four fearlessnesses.
Indeed! Because the wisdom of the Path-aspects that does not regress is attained.
World-Honored One, such Prajñāpāramitā is the Perfection of the four unobstructed knowledges.
Indeed! Because the wisdom of the All-Knowing and the wisdom of the All-Knowing in all aspects are attained without obstruction.
World-Honored One, such Prajñāpāramitā is the Perfection of Loving-kindness, Compassion, Joy, and Equanimity.
Indeed! Because sentient beings are never abandoned.
World-Honored One, such Prajñāpāramitā is the Perfection of the eighteen unique qualities of a Buddha.
Indeed! Because it surpasses the dharmas of the Śrāvakas and Pratyekabuddhas.
World-Honored One, such Prajñāpāramitā is the Perfection of the Tathāgata.
Indeed! Because it always speaks truthfully about all dharmas.
World-Honored One, such Prajñāpāramitā is the Perfection of the natural state.
Indeed! Because it transforms freely and independently with regard to all dharmas.
World-Honored One, such Prajñāpāramitā is the Perfection of the highest unsurpassed Enlightenment.
Indeed! Because all modes of all dharmas constantly manifest enlightenment.