THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 545
Chapter 8: PURITY
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, are those foolish people who do not diligently strive, who possess all kinds of evil conduct, whose roots of goodness are shallow and thin, who are dull-witted and without aspiration, who have heard little and lack wisdom, who are controlled by evil spiritual friends, who do not serve virtuous friends, who do not delight in asking questions, and who do not diligently cultivate superior wholesome teachings—when they hear the profound Prajñāpāramitā taught by the Buddha, truly unable to believe and understand it?”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said!”
Subhūti again said to the Buddha:
“How profound is this Prajñāpāramitā that it is difficult to believe and difficult to understand?”
The Buddha said:
“Subhūti, form is neither bound nor liberated. Why? Because form takes emptiness as its own nature. Feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because feeling, perception, formations, and consciousness take emptiness as their own nature.
Subhūti, the preceding aspect of form is neither bound nor liberated. Why? Because the preceding aspect of form takes emptiness as its own nature. The succeeding aspect of form is neither bound nor liberated. Why? Because the succeeding aspect of form takes emptiness as its own nature. The middle aspect of form is neither bound nor liberated. Why? Because the middle aspect of form takes emptiness as its own nature. The preceding aspect of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the preceding aspect of feeling, perception, formations, and consciousness takes emptiness as its own nature. The succeeding aspect of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the succeeding aspect of feeling, perception, formations, and consciousness takes emptiness as its own nature.
The middle aspect of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the middle aspect of feeling, perception, formations, and consciousness takes emptiness as its own nature.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, this profound Prajñāpāramitā is extremely difficult to believe and understand.
This profound Prajñāpāramitā is exceedingly difficult to believe and understand!”
The Buddha said:
“Subhūti, it is so, it is so, exactly as you have said! Why? Subhūti, the purity of form is itself the purity of the result. The purity of the result is itself the purity of form. Why? Because this purity of form and purity of the result are non-dual, without two aspects, without discrimination, and without cessation. The purity of feeling, perception, formations, and consciousness is itself the purity of the result. The purity of the result is itself the purity of feeling, perception, formations, and consciousness. Why? Because this purity of feeling, perception, formations, and consciousness and the purity of the result are non-dual, without two aspects, without discrimination, and without cessation.
Subhūti, the purity of form is itself the purity of All-Knowledge. The purity of All-Knowledge is itself the purity of form. Why? Because this purity of form and this All-Knowledge are non-dual, not different, without two aspects, and without cessation. The purity of feeling, perception, formations, and consciousness is itself the purity of All-Knowledge. The purity of All-Knowledge is itself the purity of feeling, perception, formations, and consciousness. Why? Because this purity of feeling, perception, formations, and consciousness and this purity of All-Knowledge are non-dual, not different, without two aspects, and without cessation.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, is the Prajñāpāramitā thus extremely profound?”
The Buddha taught:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, can this Prajñāpāramitā illuminate and reveal clearly?”
The Buddha said:
“Indeed! Because it is utterly pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā therefore a great radiance of light?”
The Buddha said:
“Indeed! Because it is supremely pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā therefore forever without continuation?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā therefore originally free from defilement?”
The Buddha said:
“Indeed! Because it is supremely pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā therefore without attainment and without direct realization?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, does this Prajñāpāramitā therefore have no place where it arises?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā ultimately unborn?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, does this Prajñāpāramitā not arise in the Desire Realm, not arise in the Form Realm, and not arise in the Formless Realm?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, is this Prajñāpāramitā unable to know and understand?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, in what dharmas does this Prajñāpāramitā not know and not understand?”
The Buddha said:
“It does not know and understand form. Why? Because it is extremely pure. It does not know and understand feeling, perception, formations, and consciousness. Why? Because it is extremely pure.”
Śāriputra said:
“World-Honored One, does this Prajñāpāramitā therefore have neither loss nor benefit with regard to All-Knowledge?”
The Buddha said:
“Indeed! Because it is extremely pure.”
Śāriputra said:
“World-Honored One, does this Prajñāpāramitā therefore neither take nor reject all dharmas?”
The Buddha said:
“Indeed! Because it is extremely pure.”
At that time, Subhūti also addressed the Buddha:
“World-Honored One, is it because the self is pure that form is pure?”
The Buddha said:
“Indeed! Because it is ultimately pure.”
Subhūti again said:
“World-Honored One, is it because the self is pure that feeling, perception, formations, and consciousness are pure?”
The Buddha said:
“Indeed! Because it is ultimately pure.”
Subhūti again said:
“World-Honored One, is it because the self is pure that the result is pure?”
The Buddha said:
“Indeed! Because it is ultimately pure.”
Subhūti said:
“World-Honored One, is it because the self is pure that All-Knowledge is pure?”
The Buddha said:
“Indeed! Because it is ultimately pure.”
Subhūti again said:
“World-Honored One, because the self is pure, there is no realization, no direct observation.”
The Buddha said:
“Exactly so! Because it is ultimately pure.”
Subhūti again said:
“World-Honored One, because the self is boundless, is form boundless?”
The Buddha said:
“Exactly so! Because it is ultimately pure.”
Subhūti said:
“World-Honored One, because the self is boundless, are feeling, perception, formations, and consciousness boundless?”
The Buddha said:
“Exactly so! Because they are ultimately pure.”
Subhūti again said:
“World-Honored One, if a Great Bodhisattva can understand in this way: This is Prajñāpāramitā.”
The Buddha said:
“Exactly so! Because it is ultimately pure.”
Subhūti said:
“World-Honored One, thus Prajñāpāramitā is neither this shore, nor the other shore, nor is it in the interval between?”
The Buddha said:
“Exactly so! Because it is ultimately pure.”
Subhūti said:
“World-Honored One, if a Great Bodhisattva gives rise to the thought of abandoning Prajñāpāramitā, that is to depart from Prajñāpāramitā.”
The Buddha said:
“Subhūti, exactly so, exactly so! Why? Because this Great Bodhisattva clings to names and clings to characteristics.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, how wondrous! Sugata, how rare! You have skillfully revealed and explained for the assembly of Great Bodhisattvas the ultimate clinging to characteristics regarding the profound Prajñāpāramitā.”
At that time, Śāriputra asked Subhūti:
“How does a Great Bodhisattva give rise to clinging to characteristics regarding the profound Prajñāpāramitā?”
Subhūti replied:
“If a Great Bodhisattva gives rise to the thought of clinging to emptiness, regarding form as emptiness, and regarding feeling, perception, formations, and consciousness as emptiness, and then gives rise to attachment to that thought of emptiness; if regarding past phenomena as past phenomena and then gives rise to attachment to the thought of past phenomena; if regarding future phenomena as future phenomena and then gives rise to attachment to the thought of future phenomena; if regarding present phenomena as present phenomena and then gives rise to thoughts of attachment to present phenomena—this means that virtuous sons abiding in the Bodhisattva vehicle, when they have first generated the mind, have already given rise to such things; therefore, it is called clinging to characteristics.”
At that time, Śakra, Lord of the Devas, asked Subhūti:
“Based on what is this called clinging to characteristics?”
Subhūti replied:
“If one says, ‘This is the mind of great enlightenment,’ or clings to this as the mind of enlightenment and then begins to dedicate it toward the unsurpassed perfect enlightenment, that is called attachment. Kauśika, the mind is by nature empty and cannot be dedicated. If virtuous sons abiding in the Bodhisattva vehicle give rise to the attachment that says, ‘I am proceeding toward the Great Vehicle,’ all such things are called clinging to characteristics.
Therefore, regarding the unsurpassed perfect enlightenment, if the assembly of Great Bodhisattvas wishes to manifest, encourage, guide, and praise sentient beings who aspire toward the Great Vehicle, they should manifest, encourage, guide, and praise those sentient beings according to the true characteristic. If they are able to manifest, encourage, guide, and praise those sentient beings, then they do not harm themselves, nor do they harm others. This is what has been accepted by the Tathāgatas.
Kauśika, virtuous sons abiding in the Great Vehicle, if they are able in this way to manifest, encourage, guide, and praise sentient beings who aspire toward the Bodhisattva vehicle, they can then be free from all attachments.”
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! Now you are able, for the sake of the Bodhisattvas, to skillfully explain the characteristics of attachment, causing the Bodhisattvas to awaken and become free from them. There are also these subtle attachments; I shall explain them to you. You should listen carefully and contemplate deeply.”
Subhūti said:
“World-Honored One, please speak. We are eager to hear.”
The Buddha said:
“Subhūti, virtuous sons abiding in the Great Vehicle, wishing to attain the unsurpassed perfect enlightenment of the Tathāgatas, Arhats, Perfectly Enlightened Ones, should, with a pure mind of faith, retain characteristics and recollect them. According to the characteristics they retain, this is called attachment. Why? Because retaining characteristics is all called attachment.
If, regarding the uncontaminated phenomena, they rejoice greatly in all the Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, present, and future; and then dedicate the wholesome roots of this rejoicing equally to sentient beings and together dedicate them toward unsurpassed perfect enlightenment, this is also called attachment. Why? Because the true nature of phenomena is neither past, nor present, nor future; it is apart from the three times. It is not by being separated from the three times that one is able to dedicate. A phenomenon apart from the three times cannot be grasped through characteristics, cannot be conditioned upon, and is also something that is not seen, heard, understood, or known.”
The Venerable Subhūti immediately addressed the Buddha:
“World-Honored One, the true nature of phenomena is extremely profound.”
The Buddha said:
“Exactly so! Because its own nature is free from separation.”
Subhūti again said:
“World-Honored One, is the own nature of Prajñāpāramitā profound and pure?”
The Buddha said:
“Exactly so! Because its own nature is pure.”
Subhūti said:
“World-Honored One, is the own nature of Prajñāpāramitā pure?”
The Buddha said:
“Exactly so! Because its own nature is free from separation.”
Subhūti said:
“World-Honored One, thus Prajñāpāramitā should completely be revered.”
The Buddha said:
“Exactly so! Because the own nature of all phenomena is separation. Subhūti, you should know: if the own nature of all phenomena is separation, then it is Prajñāpāramitā. Why? Because the Tathāgata realizes and knows that the true nature of phenomena is without creation and without action.”
Thiện Hiện then said:
World-Honored One, therefore the Tathāgata, Arhat, Fully Enlightened One has no attainment with regard to all dharmas, and thus is called the One Who Manifests Complete Enlightenment.
The Buddha said:
That is correct! Because all dharmas have a single nature and are not two. Thiện Hiện, you should know that the one nature of all dharmas is precisely the nature of emptiness. The emptiness of all dharmas is precisely their one nature. Thus, whether the dharmas have one nature or are empty in nature, they are all the inherent true nature. This inherent true nature is itself a single characteristic, called the characteristic of no characteristic. Therefore, Thiện Hiện, with regard to all dharmas, all Tathāgatas, Arhats, Fully Enlightened Ones have no attainment, and therefore are called the Ones Who Manifest Complete Enlightenment. Why? Because the original nature of all dharmas is only one, not two.
Thiện Hiện, you should know that the original nature of all dharmas is itself not the original nature. That which is not the original nature is itself the original nature; knowing this, one can be free from all attachments.
Thiện Hiện then said:
World-Honored One, is the Prajñāpāramitā therefore difficult to understand and know?
The Buddha said:
That is correct! Because there is no knower.
Thiện Hiện then said:
Thus, the Prajñāpāramitā is inconceivable.
The Buddha said:
That is correct, for not every mind can fully comprehend it.
Thiện Hiện then said:
Thus, the Prajñāpāramitā has no creation or activity?
The Buddha said:
That is correct! Because such activities cannot be grasped.
At that time, Venerable Thiện Hiện again addressed the Buddha:
World-Honored One, how should great Bodhisattvas practice the Prajñāpāramitā?
The Buddha said:
Thiện Hiện, if great Bodhisattvas do not practice form, they are practicing the Prajñāpāramitā; if they do not practice feeling, perception, formations, or consciousness, they are practicing the Prajñāpāramitā.
Thiện Hiện, if great Bodhisattvas do not practice the emptiness of form, they are practicing the Prajñāpāramitā; or if they do not practice the emptiness of feeling, perception, formations, or consciousness, they are practicing the Prajñāpāramitā.
Thiện Hiện, if great Bodhisattvas do not practice form and do not perfect its characteristics, they are practicing the Prajñāpāramitā. If they do not practice feeling, perception, formations, or consciousness and do not perfect their characteristics, they are practicing the Prajñāpāramitā. Why? Because imperfect form is not form. Imperfect feeling, perception, formations, and consciousness are not feeling, perception, formations, and consciousness. If one does not practice in this way, one is practicing the Prajñāpāramitā.
Thiện Hiện immediately said to the Buddha:
World-Honored One, it is truly rare! Sugata, it is truly wondrous! Within the very objects of attachment, you speak of the characteristic of non-attachment.
The Buddha said:
Thiện Hiện, if great Bodhisattvas do not practice form and have no attachment to characteristics, they are practicing the Prajñāpāramitā. If they do not practice feeling, perception, formations, or consciousness and have no attachment to characteristics, they are practicing the Prajñāpāramitā.
Thiện Hiện, you should know that if great Bodhisattvas constantly practice such profound Prajñāpāramitā, they do not give rise to attachment toward form; they do not give rise to attachment toward feeling, perception, formations, or consciousness; they do not give rise to attachment toward the fruit of Stream-entry; they do not give rise to attachment toward the fruits of Once-returning, Non-returning, or Arhatship; they do not give rise to attachment toward Pratyekabuddha enlightenment; they do not give rise to attachment toward the unsurpassed enlightenment of the Buddhas; they do not give rise to attachment even toward omniscient wisdom. Why? Because without attachment there is no bondage; transcending all things, it is called omniscient wisdom. Thiện Hiện, in this way great Bodhisattvas transcend all attachments and practice the profound Prajñāpāramitā.
Venerable Thiện Hiện then said to the Buddha:
World-Honored One, it is truly rare! Sugata, it is truly wondrous! Thus, the realization of the dharma-nature by the Prajñāpāramitā is extremely profound; whether it is spoken of or not spoken of, it neither increases nor decreases.
The Buddha said to Thiện Hiện:
That is correct, that is correct, exactly as you have said! It is like space: even if all Buddhas were to praise or criticize it throughout the entirety of their lifespans, that space would neither increase nor decrease. The profound dharma-nature is likewise so; whether spoken of or not spoken of, it neither increases nor decreases.
Thiện Hiện, it is like a person created through transformation who, in response to praise or criticism, neither rejoices nor becomes sad, neither increases nor decreases. The profound dharma-nature is likewise so; whether spoken of or not spoken of, it remains the same, without change.
Venerable Thiện Hiện again said to the Buddha:
World-Honored One, great Bodhisattvas practicing the profound Prajñāpāramitā undertake a very difficult task. That is, whether the profound Prajñāpāramitā is cultivated or not cultivated, it neither increases nor decreases, neither advances nor retreats. Great Bodhisattvas practice the Prajñāpāramitā like cultivating space itself, which is completely without possession. That is, within it there is no dharma that can be grasped, yet they diligently cultivate and study until attaining unsurpassed enlightenment, never retreating.
World-Honored One, all of us sentient beings should respectfully bow to great Bodhisattvas, because they are those who wear the armor of great merit. Why? Great Bodhisattvas wear the armor of merit in order to liberate sentient beings. It is like someone who wishes to wage war against space and therefore puts on a strong suit of armor.
World-Honored One, great Bodhisattvas, in order to liberate sentient beings, wear the armor of merit, like a mighty general who wishes to place space in a higher position.
World-Honored One, great Bodhisattvas are extremely courageous, wearing the armor of merit, because for sentient beings that are like space, the dharma realm, and dharma-nature, they wish to attain unsurpassed enlightenment.
World-Honored One, great Bodhisattvas attain the great perfection of diligence because all dharmas are like space, and therefore they wear the armor of merit.
World-Honored One, great Bodhisattvas are exceedingly rare, because sentient beings are like space, liberation from the suffering of birth and death is like space, and attaining the blissful Nirvāṇa is like space; therefore, they wear the armor of merit.
At that time, a Bhikṣu in the assembly placed his palms together, faced the Buddha, and said:
World-Honored One, I should pay homage to the profound Prajñāpāramitā.
That is because this Prajñāpāramitā has no dharma that can arise and no dharma that can cease.
At that time, Śakra, lord of the gods, asked Thiện Hiện:
If great Bodhisattvas wish to study the Prajñāpāramitā, how should they study it?
Thiện Hiện replied:
If great Bodhisattvas wish to study the Prajñāpāramitā, they should cultivate and study it with diligence like space.
At that time, Śakra, lord of the gods, said to the Buddha:
Regarding the Prajñāpāramitā, if virtuous men and virtuous women wholeheartedly listen, receive and uphold, recite, diligently cultivate, contemplate according to principle, write it down, explain it, and widely propagate it, I will protect them and prevent harm and distress.
At that time, Thiện Hiện said to Śakra:
Do you see any dharma that can be protected?
Śakra, lord of the gods, said:
Venerable sir, no! I do not see any dharma that can be protected.
Thiện Hiện said:
If great Bodhisattvas abide according to the profound Prajñāpāramitā as explained, that itself is protection. Anyone who separates from the Prajñāpāramitā—whether humans or non-humans wishing to harm them—will immediately find an opportunity.
Kauśika, if one wishes to protect Bodhisattvas practicing the profound Prajñāpāramitā, it is no different from someone generating vigorous effort to protect space. If one wishes to protect Bodhisattvas practicing the profound Prajñāpāramitā, one merely wastes effort and labor, gaining absolutely no benefit. Kauśika, what do you think? Who can preserve an echo?
Śakra, lord of the gods, said:
Venerable sir, no one can.
Thiện Hiện said:
Kauśika, if one wishes to protect Bodhisattvas practicing the Prajñāpāramitā, it is likewise so: it is a waste of effort and labor, with absolutely no benefit. Kauśika, great Bodhisattvas practicing the profound Prajñāpāramitā, although they know that all dharmas are like echoes, neither see them nor point them out, because all dharmas are completely without possession and cannot be grasped. If great Bodhisattvas abide in this way, they are practicing the Prajñāpāramitā.
At that time, through the majestic spiritual power of the World-Honored One, the Four Great Heavenly Kings, Śakra, lord of the gods, Great Brahmā, and all the celestial beings in this three-thousand-great-thousand world system came together to the Buddha’s presence, bowed with their heads at His feet, and stood to one side. Through the Buddha’s power, throughout the ten directions of the worlds, all could see a thousand Buddhas teaching the Prajñāpāramitā; the meanings of the chapter and its title were identical to those here. The leader of the Bhikṣu assembly who requested the teaching of the Prajñāpāramitā was also named Thiện Hiện. The leader of the celestial assembly who questioned the Prajñāpāramitā was also named Śakra.
At that time, the World-Honored One said to Thiện Hiện:
The Bodhisattva Maitreya will attain unsurpassed enlightenment; at that time he will bear this same name and will also teach the Prajñāpāramitā in this very place. The future Buddhas of this Fortunate Kalpa will bear this same name and will also, in this very place, proclaim the Prajñāpāramitā.
Chapter 9: PRAISING
At that time, Venerable Thiện Hiện immediately said to the Buddha:
Venerable World-Honored One, this Prajñāpāramitā only has a name. Such a name itself cannot be grasped; it exists only through borrowed verbal designations established by speech. Therefore, Prajñāpāramitā also does not possess [a true essence], and the name “Prajñāpāramitā” truly cannot be grasped. These two dharmas are mutually similar; both are without possession and cannot be grasped. Why then does the Buddha say that when Bodhisattva Maitreya attains the unsurpassed perfect enlightenment, he will take this name? Is it also here that Prajñāpāramitā is proclaimed?
The Buddha said to Subhūti:
Bodhisattva Maitreya will attain unsurpassed perfect enlightenment. At that time, he will not realize emptiness of form; he will not realize emptiness of feeling, perception, formations, and consciousness; he will not realize bondage of form; he will not realize bondage of feeling, perception, formations, and consciousness; he will not realize liberation of form; he will not realize liberation of feeling, perception, formations, and consciousness. That is, he will speak through such modes of practice. When Bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will take this name and, in this very place, expound Prajñāpāramitā.
The venerable Subhūti again said to the Buddha:
World-Honored One, is this profound Prajñāpāramitā extremely pure?
The Buddha taught:
Subhūti, because form is pure, the profound Prajñāpāramitā is extremely pure. Because feeling, perception, formations, and consciousness are pure, the profound Prajñāpāramitā is extremely pure. Because space is pure, the profound Prajñāpāramitā is extremely pure. Because form is undefiled, the profound Prajñāpāramitā is extremely pure. Because feeling, perception, formations, and consciousness are undefiled, the profound Prajñāpāramitā is extremely pure. Because space is undefiled, the profound Prajñāpāramitā is extremely pure. Because all dharmas, whether defiled or undefiled, cannot be grasped, the profound Prajñāpāramitā is extremely pure.
The venerable Subhūti again said to the Buddha:
World-Honored One, if virtuous men and virtuous women merely hear the name and merits of this profound Prajñāpāramitā, they will obtain complete and vast benefits; how much more so those who receive and uphold it, read and recite it, cultivate it, transcribe it, explain it, and widely propagate it. These virtuous men and virtuous women will neither die unexpectedly nor suffer sudden illness, nor will calamities befall them. They will constantly be respectfully surrounded, accompanied, and protected by immeasurable hundreds of thousands of heavenly beings. On the eighth, fourteenth, and fifteenth days of both waxing and waning months, if these virtuous men and virtuous women, whether remaining in one place or going anywhere, read, recite, or teach this profound Prajñāpāramitā, they will attain boundless merit and excellent benefits.
The Buddha said:
Subhūti, it is so, it is so, just as you have said! Because these virtuous men and virtuous women read, recite, and proclaim the profound Prajñāpāramitā, immeasurable heavenly beings constantly come to respectfully surround and protect them. Why? Because the profound Prajñāpāramitā is the unsurpassed precious jewel of gods, humans, and asuras. For this reason, these virtuous men and virtuous women will obtain boundless merit and benefit.
Furthermore, Subhūti, when listening to, receiving and upholding, reading and reciting, transcribing, making offerings to, studying, and proclaiming the profound Prajñāpāramitā, many māras will create obstacles. Why? Because the profound Prajñāpāramitā is a great treasure before enemies and thieves. It is like in the world where there is a precious jewel: wherever it is placed, there will be many enemies and thieves.
Subhūti, you should know that the profound Prajñāpāramitā is the supreme treasure, constantly bringing peace, joy, and benefit to the world.
Subhūti, with regard to all dharmas, the profound Prajñāpāramitā neither arises nor ceases, neither becomes nor is destroyed, neither moves forward nor turns back, neither draws in nor drives away, neither takes nor abandons, neither becomes impure nor pure, neither increases nor decreases, neither approaches nor distances itself. Why? Because all dharmas are completely without possession and cannot be grasped.
Subhūti, you should know that because the profound Prajñāpāramitā has no attainment with regard to all dharmas, it is neither defiled nor subject to defilement. Why? Because there is no dharma; therefore, no nonexistent dharma can be defiled by another nonexistent dharma.
Subhūti, you should know that because form is undefiled, Prajñāpāramitā is also undefiled. Because feeling, perception, formations, and consciousness are undefiled, the profound Prajñāpāramitā is also undefiled. Because the profound Prajñāpāramitā is undefiled, all dharmas such as form are also undefiled. If one does not make distinctions among them in this way, that is practicing Prajñāpāramitā.
Subhūti, you should know that because the profound Prajñāpāramitā has no distinctions, regarding all dharmas there is no taking, no abandoning, no speaking, no pointing out, no drawing in, and no driving away.
At that time, immeasurable hundreds of thousands of heavenly beings in the midst of space rejoiced greatly and together proclaimed:
“Today, in this continent of Jambudvīpa, we have seen the Buddha turn the wheel of the wondrous Dharma for the second time.”
Then the World-Honored One said to Subhūti:
This Dharma wheel is not turned for the first time, nor is it turned for the second time. Why? Because regarding all dharmas, the profound Prajñāpāramitā does not appear in the world because of turning forward or returning back; it appears in the world only because the nature of all phenomena is emptiness of inherent existence. If a Great Bodhisattva knows this, without being subject to distinctions, that is practicing Prajñāpāramitā.
The venerable Subhūti immediately said to the Buddha:
World-Honored One, the profound Prajñāpāramitā is the vast perfection because it clearly understands that the inherent nature of all dharmas is empty. Although it understands that the inherent nature of all dharmas is empty, Great Bodhisattvas still rely on the profound Prajñāpāramitā so that they are not bound by or attached to any dharma, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. Although they attain Bodhi, they do not see any attainment. Because attainment and non-attainment cannot be grasped. Although they turn the Dharma wheel, they do not see anything that is turned, because the turning or returning of dharmas cannot be grasped. Although they liberate sentient beings, they do not see any beings being liberated, because what is seen and what is not seen cannot be grasped.
World-Honored One, within this profound teaching of the Great Prajñāpāramitā, the turning of the Dharma wheel is completely impossible to grasp. Why? Because within it there is no dharma to reveal, no dharma to point out, no dharma to attain, no dharma to circulate, and no dharma to cease. Why? Because all dharmas ultimately neither arise nor cease; because they neither arise nor cease, there is neither turning forward nor returning back.
At that time, the World-Honored One said to Subhūti:
It is so, it is so! Why? Because within emptiness, signlessness, and wishlessness there cannot be a dharma that turns forward or a dharma that returns back, because the nature of turning forward and returning back cannot be grasped. If one constantly proclaims and reveals it in this way, it is called a skillful and pure exposition of Prajñāpāramitā. Within it, there is completely no speaker, no receiver, no Dharma being spoken, and no Dharma being received. Since there is no speaker, no listener, and no spoken Dharma, even those who can attain realization cannot be grasped. Because there is no person who realizes, there is also no person who attains Nirvāṇa, and no person who expounds Dharma as a field of merit; because there is no field of merit, the nature of the field of merit also does not exist. The expressions of names and words cannot be grasped; therefore, it is called the vast perfection.
At that time, Subhūti again said to the Buddha:
World-Honored One, the profound Prajñāpāramitā is the boundless perfection, like space, vast and without edge or limit.
It is the incomparable perfection because all dharmas cannot be grasped.
It is the perfection of being far removed because it is ultimately empty.
It is the unconquerable perfection because the characteristics and nature of all dharmas cannot be grasped.
It is the traceless perfection because there is no going, no coming, and no form.
It is the perfection without inherent nature because there is no coming and going.
It is the perfection of non-action because all dharmas cannot move.
That is the Pāramitā of non-seizure, because all dharmas cannot be grasped. That is the Pāramitā of inexhaustibility, always corresponding with the inexhaustible Dharma.
That is the Pāramitā of non-arising, because all dharmas cannot arise. That is the Pāramitā of non-action, because all agents cannot be apprehended.
That is the Pāramitā of non-knowing, because there is no knowing with regard to all dharmas.
That is the Pāramitā of non-seeing, because there is no seeing with regard to all dharmas.
That is the Pāramitā of non-transformation, because beings in birth and death cannot be apprehended.
That is the Pāramitā of indestructibility, because the before, after, and middle cannot be apprehended.
That is the Pāramitā like an illusion, because dharmas do not arise and cannot be manifested.
That is the Pāramitā like a dream, because the nature of all consciousnesses is equal.
That is the Pāramitā of non-defilement, because greed, hatred, and delusion have no inherent nature.
That is the Pāramitā of non-attainment, because the place of dependence cannot be apprehended.
That is the Pāramitā beyond conceptual proliferation, because all dharmas transcend thought and deliberation.
That is the Pāramitā of non-reflection, because all dharmas do not cause disturbance.
That is the Pāramitā of non-movement, because it abides in the Dharma realm.
That is the Pāramitā free from defilement, because all dharmas are not false.
That is the Pāramitā of non-equal arising, because all dharmas have no discrimination.
That is the Pāramitā of quiescence, because the characteristics of all dharmas cannot be apprehended.
That is the Pāramitā of error, because one cultivates merits in order to reach the other shore.
That is the Pāramitā without sentient beings, because it realizes ultimate reality.
That is the Pāramitā of non-discontinuity, because all dharmas do not arise equally.
That is the Pāramitā of suchness, because there is no discrimination.
That is the Pāramitā of neither side, because there is no attachment toward all dharmas.
That is the Pāramitā of non-mixed destruction, because all dharmas do not combine.
That is the Pāramitā of non-grasping, because it surpasses the stages of the Śrāvakas and Pratyekabuddhas.
That is the Pāramitā of non-investigation and examination, because it reaches the equal nature of the dharmas of investigation and examination.
That is the Pāramitā of immeasurability, because of immeasurable dharmas.
That is the Pāramitā of non-arising, because it is free from the self and dharmas.
That is the Pāramitā of non-discrimination, because the nature of all discriminations is equal.
That is the Pāramitā of that which cannot be apprehended, because it reaches the true nature of all dharmas.
That is the Pāramitā of non-attachment, because there is no attachment toward all dharmas.
That is the Pāramitā of non-dependence, because there is no place of dependence.
That is the Pāramitā of non-birth, because all dharmas completely lack the nature of arising.
That is the Pāramitā of impermanence, because all dharmas are always without [text incomplete].
This is called the Pāramitā of suffering, because it oppresses the afflictions with equal nature.
That is the Pāramitā of non-self, because there is no attachment toward all dharmas.
This is called the Pāramitā of emptiness, because all dharmas cannot be apprehended.
That is the Pāramitā of signlessness, because it is free from all characteristics of dharmas.
That is the Pāramitā of wishlessness, because there is no accomplishment.
This is called the Pāramitā of strength, because it does not submit to all dharmas.
That is the Pāramitā of immeasurable Buddha-dharmas, because they surpass calculation.
That is the Pāramitā of fearlessness, because in the ultimate mind there is no fear.
That is the Pāramitā of true suchness, because the nature of all these dharmas has no change.
That is the Pāramitā of naturalness, because all dharmas have no inherent nature.
That is the Pāramitā of the wisdom of Omniscience, because it knows that all dharmas have no inherent nature.
The Buddha taught Subhūti:
“Indeed, indeed! It is exactly as you have said!”
Chapter 10: DHĀRAṆĪ (1)
At that time, Śakra, Lord of the Devas, thought: “If good men and good women merely hear the merits and names of this profound Prajñāpāramitā, one should know that these people have already made offerings to countless Tathāgatas, Arhats, Fully Enlightened Ones, have made vast vows, and planted many roots of goodness in the past. How much more so if they receive and uphold it, read and recite it, transcribe it, contemplate it according to principle, explain it to others, or are able, according to their capacity, to practice in accordance with the instructions. One should know that this person in the past has already dwelt in the presence of countless Buddhas, approached and made offerings to them, and planted many roots of goodness; they have previously heard the Prajñāpāramitā, and after hearing it, received and upheld it, read and recited it, contemplated it, explained it to others, practiced according to its instructions, or were able to ask and answer questions concerning this sutra. Through the power of merits from previous lives, they are now able to accomplish this.
If good men and good women have previously made offerings to countless Tathāgatas, Arhats, Fully Enlightened Ones, and their merits are pure, then when they hear this profound Prajñāpāramitā, their minds will not be frightened, will not be alarmed, will not be afraid, will not be troubled, will not regret, will not turn back, and will not be lost.”
At that time, the World-Honored One, knowing the thoughts of Śakra, Lord of the Devas, then said:
Indeed, indeed, exactly as you have thought!
At that time, Śāriputra also knew the thoughts of Śakra, Lord of the Devas, and immediately said to the Buddha:
Good men and good women who hear this profound Prajñāpāramitā, deeply believe and understand it, receive and uphold it, read and recite it, contemplate it according to principle, transcribe it, explain and teach it, spread it widely, and cultivate it according to its instructions—one should know that such a person is like the great Bodhisattvas who have reached the stage of non-retrogression. Why? Because the meaning and principles of this Prajñāpāramitā are profound, difficult to believe, and difficult to understand. If, in previous lives, one had not cultivated the profound Prajñāpāramitā for a long time, had not requested and received it before the Buddhas, and had not planted many roots of virtue in the presence of the Buddhas, then how could one, upon merely hearing the profound Prajñāpāramitā, immediately believe and understand it?
World-Honored One, if good men and good women hear the profound meaning of the Prajñāpāramitā and their minds do not believe or understand it, but instead slander and disparage it, then one should know that this person in previous lives had already slandered and disparaged the profound Prajñāpāramitā. Why? Because this foolish person has few roots of virtue, lacks proper aspirations, and associates with evil companions. Therefore, when hearing the profound meaning of the Prajñāpāramitā, due to the force of habitual tendencies accumulated from previous lives, they do not believe, do not delight in it, their minds are not pure, they are not patient, and they do not wish for it. Why? Because in past lives, this foolish person had never associated with Buddhas, Bodhisattvas, and sages; they had never requested the profound meaning of this Prajñāpāramitā.
At that time, Śakra, Lord of the Devas, said to Śāriputra:
The profound meaning of this Prajñāpāramitā is extremely difficult to believe and understand. It is not rare that those whose faith has not yet been cultivated for long and who wish to practice the profound Prajñāpāramitā, upon hearing its profound meaning, are unable to believe and understand it, or even give rise to slander.
Then Śakra, Lord of the Devas, addressed the Buddha:
Now I respectfully pay homage to the profound Prajñāpāramitā. If I pay homage to the profound Prajñāpāramitā, then I am paying homage to the wisdom of Omniscience.
The Buddha said to Śakra, Lord of the Devas:
Indeed, indeed! It is exactly as you have said. If one constantly pays homage to the profound Prajñāpāramitā, then one is paying homage to the wisdom of Omniscience. Why? Kauśika, all Buddhas who have attained the wisdom of Omniscience were born from the Prajñāpāramitā. The profound Prajñāpāramitā, in turn, is obtained through the wisdom of Omniscience of all Buddhas. Kauśika, the great Bodhisattvas should practice the profound Prajñāpāramitā in this way, should abide in the profound Prajñāpāramitā in this way, and should learn the profound Prajñāpāramitā in this way.
Śakra, Lord of the Devas, said to the Buddha:
World-Honored One, when great Bodhisattvas practice the profound Prajñāpāramitā, how is it called abiding in the profound Prajñāpāramitā? When they practice the profound Prajñāpāramitā, how is it called learning the profound Prajñāpāramitā?
The Buddha said to Śakra, Lord of the Devas:
Excellent, excellent! Only you are able to ask about this profound meaning. Through the Buddha’s power, you are able to ask the Tathāgata, Arhat, Fully Enlightened One, about this profound meaning. Kauśika, when great Bodhisattvas practice the profound Prajñāpāramitā, they do not abide in form, nor do they abide in “this is form, this is the learning of form.” They do not abide in feeling, perception, formations, or consciousness; nor do they abide in “this is feeling, perception, formations, consciousness; this is the learning of feeling, perception, formations, consciousness.”
Kauśika, when great Bodhisattvas practice the profound Prajñāpāramitā, they do not learn with regard to form, nor do they learn “this is form, this is not abiding in form.” They do not learn with regard to feeling, perception, formations, or consciousness; nor do they learn “this is feeling, perception, formations, consciousness; this is not abiding in feeling, perception, formations, consciousness.”
Kauśika, this is called a great Bodhisattva practicing the profound Prajñāpāramitā. It is also called abiding in the profound Prajñāpāramitā, and it is also called learning the profound Prajñāpāramitā.
At that time, Śāriputra said to the Buddha:
This Prajñāpāramitā is extremely profound. This Prajñāpāramitā is difficult to measure. This Prajñāpāramitā is difficult to grasp. This Prajñāpāramitā has no limits.
Then the Buddha said to Śāriputra:
Indeed, indeed! Śāriputra, when great Bodhisattvas practice the profound Prajñāpāramitā, they do not abide in the profound nature of form, nor do they abide in “this is the profound nature of form”; this is called learning the profound nature of form. They do not abide in the profound nature of feeling, perception, formations, and consciousness; nor do they abide in “this is the profound nature of feeling, perception, formations, and consciousness”; this is called learning the profound nature of feeling, perception, formations, and consciousness.
Śāriputra, when practicing the profound Prajñāpāramitā, great Bodhisattvas do not learn the profound nature of form; nor do they learn “this is the profound nature of form”; this is called not abiding in the profound nature of form. With regard to feeling, perception, formations, and consciousness, they do not learn the profound nature of feeling, perception, formations, and consciousness; nor do they learn “this is the profound nature of feeling, perception, formations, and consciousness”; this is called not abiding in the profound nature of feeling, perception, formations, and consciousness.
Śāriputra again said to the Buddha:
This Prajñāpāramitā is extremely profound, difficult to measure, difficult to grasp, without limits, and difficult to believe and understand. It should only be taught to those Bodhisattvas who have reached the stage of non-retrogression. Why? Because when those beings hear this profound Prajñāpāramitā, their minds do not become frightened, terrified, or doubtful; their minds deeply believe and understand it, and they do not give rise to slander.
At that time, Śakra, Lord of the Devas, asked Venerable Subhūti:
If one teaches the profound Prajñāpāramitā to those Bodhisattvas who have not yet received a prediction, what fault would result?
Śāriputra said to Śakra, Lord of the Devas:
Upon hearing it, those people may become frightened, terrified, doubtful, unable to believe or understand it, or may give rise to slander. In this way, they increase the karma leading to rebirth in evil realms, sink into the three lower paths, endure great and long-lasting suffering, and find it difficult to attain the highest Enlightenment. Therefore, one should not proclaim the profound Prajñāpāramitā to them.
Śakra said:
Is there any case in which a Bodhisattva who has not yet received a prediction hears the profound Prajñāpāramitā and does not become afraid, terrified, or doubtful, but deeply believes and understands it and does not slander it?
Śāriputra replied:
Yes. Kauśika, this great Bodhisattva has already generated the aspiration for the highest Enlightenment long ago, has practiced the conduct of a great Bodhisattva for a long time, and will soon receive a prediction of great Bodhi. Kauśika, any great Bodhisattva who hears the profound Prajñāpāramitā, whose mind is not afraid, terrified, or doubtful, who does not slander it, but instead deeply believes and understands it—one should know that this great Bodhisattva has already received the prediction of attaining the highest Enlightenment. If such a person has not yet received the prediction, then at most it will be before one Buddha or two Buddhas before they are certain to receive the prediction of great Bodhi.
Then the Buddha said to Śāriputra:
Indeed, indeed! It is exactly as you have said. Śāriputra, any great Bodhisattva who has studied the Mahāyāna for a long time, generated great vows for a long time, practiced great conduct for a long time, made offerings to many Buddhas, served many virtuous friends, and whose roots of virtue have matured—when hearing the profound Prajñāpāramitā, their mind is not afraid, terrified, or doubtful; their mind deeply believes and understands it, delights in listening to it, receiving and upholding it, reading and reciting it, respectfully making offerings to it, contemplating it according to principle, teaching it to others, or transcribing it, and they practice according to its teaching without ever becoming lazy.
Śāriputra, because of these causes and conditions, wherever this great Bodhisattva is born, they will always encounter Buddhas, constantly hear the true Dharma, and respectfully honor, make offerings to, revere, and praise them. Whenever they encounter a Buddha, they will receive that Buddha’s prediction without fail.
At that time, Śāriputra said to the Buddha:
Now I wish to offer a few examples. I ask for your permission.
The Buddha said to Śāriputra:
Speak as you wish.
Śāriputra said:
World-Honored One, just as these good men abiding in the Mahāyāna, if they dream of themselves sitting upon the wondrous Bodhi throne, one should know that such a person is close to attaining the highest Enlightenment. Likewise, if there are good men who hear the Prajñāpāramitā, deeply respect and believe in it, receive and uphold it, read and recite it, diligently cultivate and study it, contemplate it according to principle, transcribe it, explain it, and spread it widely, then one should know that this person has studied the Mahāyāna for a long time, whose roots of virtue have matured, and has either already received the prediction of great Bodhi or is close to receiving the prediction of great Bodhi, and will quickly attain the highest Enlightenment.
World-Honored One, it is like a person traveling through the countryside who encounters a long and dangerous road stretching hundreds of yojanas, or two, three, four, or five hundred yojanas. Seeing ahead a royal city—meaning its fields, gardens, trees, and people tending cattle—the person thinks: “The royal city is not far from here.” Having thought this, the person’s body and mind become relaxed and they no longer fear wild beasts, robbers, hunger, or thirst.
Good men abiding in the Bodhisattva vehicle are likewise. If they hear the Prajñāpāramitā, wholeheartedly respect and believe in it, receive and uphold it, read and recite it, diligently cultivate and study it, contemplate it according to principle, transcribe it, teach it, and spread it widely, then one should know that this person will soon receive the prediction of great Bodhi, quickly attain the highest Enlightenment, and will not fear falling into the ranks of Śrāvakas or Pratyekabuddhas. Why? Because they have seen, heard, respectfully honored, and made offerings to the profound Prajñāpāramitā; this is a preliminary sign of the highest Enlightenment.
World-Honored One, it is like a person who wishes to see the great ocean and gradually travels onward. After a long time, when the person no longer sees mountains and forests, they think: “Now that I see this, surely the great ocean cannot be far away.” Why? Because near the shore of the ocean, the land gradually becomes lower, and therefore there are no mountains or forests. At that time, although the person has not yet seen the ocean, seeing the signs of its proximity, they rejoice and leap with delight.
Good men abiding in the Bodhisattva vehicle are likewise. When they hear the profound Prajñāpāramitā with wholehearted respect and faith, receive and uphold it, read and recite it, diligently cultivate and study it, contemplate it according to principle, transcribe it, explain it, and spread it widely, then one should know that this person will soon receive the prediction of great Bodhi and quickly attain the highest Enlightenment. Why? Because hearing the profound Prajñāpāramitā is a preliminary sign of the highest Enlightenment.
World-Honored One, it is like in springtime when flowering trees and fruit-bearing trees, after their withered leaves have fallen away, become fresh and moist again with branches and leaves. Seeing this, people think: “Before long, green leaves will sprout and the trees will bloom and bear fruit.” Why? Because these trees have already displayed the preliminary signs of new leaves, flowers, and fruit.
Good men abiding in the Bodhisattva vehicle are likewise. When they hear this profound Prajñāpāramitā with wholehearted respect and faith, receive and uphold it, read and recite it, diligently cultivate and study it, contemplate it according to principle, transcribe it, explain it, and spread it widely, one should know that this person will soon receive the prediction of great Bodhi and quickly attain the highest Enlightenment.
World-Honored One, it is like a woman who has been pregnant for a long time. Her body becomes heavy, her movements become difficult, walking and standing are uneasy, eating, drinking, sleeping, and resting all decrease, she does not wish to speak much, she becomes lazy in her ordinary tasks, and because she bears suffering, all matters are delayed. When someone sees her appearance, they immediately know that this woman will give birth soon.
Good men abiding in the Bodhisattva vehicle are likewise. If they hear this profound Prajñāpāramitā, wholeheartedly respect and believe in it, receive and uphold it, read and recite it, diligently cultivate and study it, contemplate it according to principle, transcribe it, explain it, and spread it widely, then one should know that before long this person will receive the prediction of great Bodhi, quickly attain the highest Enlightenment, and turn the wondrous Dharma wheel to liberate sentient beings.
At that time, the Buddha praised Śāriputra:
Excellent, excellent! You have skillfully spoken these examples of the Bodhisattva. But you should know that all of this is due to the spiritual power of the Tathāgata.