THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 9
Chapter 41: ILLUMINATING BRIGHTNESS
Śāriputra addressed the Buddha:
“World-Honored One! Is this the Prajñāpāramitā?”
The Buddha said:
“That is correct, Śāriputra!”
Śāriputra said:
“World-Honored One! The Prajñāpāramitā causes illumination.
World-Honored One! The Prajñāpāramitā enables one to attain ultimate purity.
World-Honored One! The Prajñāpāramitā gives rise to names and designations.
World-Honored One! The Prajñāpāramitā abides within the three realms without defilement.
World-Honored One! The Prajñāpāramitā removes all dust-like afflictions and ignorance.
World-Honored One! The Prajñāpāramitā is the most honored among the thirty-seven factors that aid the Path.
World-Honored One! The Prajñāpāramitā brings peace and liberation from disasters and fears.
World-Honored One! The Prajñāpāramitā illuminates the darkness of the five views.
World-Honored One! The Prajñāpāramitā guides sentient beings to the right path and does not lead them into erroneous paths.
World-Honored One! The Prajñāpāramitā is the wisdom of All-Knowing that can eliminate all habitual tendencies.
World-Honored One! The Prajñāpāramitā is the mother of all Bodhisattvas, giving birth to the Buddha-dharmas.
World-Honored One! The Prajñāpāramitā is unborn and undying, from the point where it has a name and designation until ultimate emptiness.
World-Honored One! The Prajñāpāramitā is far removed from all births and deaths; it has neither a place of extinction nor does it create a place of beginning.
World-Honored One! The Prajñāpāramitā receives those who are poor and suffering, becoming a precious treasure to give in charity to them.
World-Honored One! The Prajñāpāramitā is complete and cannot be conquered by anything.
World-Honored One! The Prajñāpāramitā is the Three Turnings and Twelve Aspects of the Dharma Wheel; yet there is no one who turns it, no act of turning, and it completely neither flows nor ceases.
World-Honored One! The Prajñāpāramitā manifests the fundamental basis of all dharmas and is neither possession nor non-possession. I respectfully ask the World-Honored One: how should one abide in the Prajñāpāramitā?”
The World-Honored One taught:
“One should abide as the Tathāgata does, Śāriputra. Pay homage to the Prajñāpāramitā as you would pay homage to the World-Honored One. Why is this so? Because the Prajñāpāramitā is the World-Honored One, and the World-Honored One and the Prajñāpāramitā are not different. The Prajñāpāramitā is the World-Honored One; the World-Honored One is the Prajñāpāramitā.
All Buddhas, the World-Honored Ones, receive their names from the Prajñāpāramitā. From the Stream-Enterer, Arhat, Pratyekabuddha, up to the Bodhisattva, all receive their names based on the Prajñāpāramitā. The ten wholesome dharmas, the four meditations, the four immeasurables, the four formless concentrations, the five spiritual powers, inner and outer emptiness and emptiness of existence and non-existence, the thirty-seven factors that aid the Path, the ten powers and the eighteen unique qualities of a Buddha, up to the wisdom of All-Knowing, all arise from the Prajñāpāramitā.”
At that time, Śakra Devānām Indra thought:
“Because of what causes and conditions did Śāriputra ask this question?”
Śakra Devānām Indra then asked Śāriputra:
“Venerable One, why did you ask this question?”
Śāriputra said:
“O Kauśika! A great Bodhisattva, through skillful means and having been protected by the Prajñāpāramitā, throughout the three times of the Buddhas, the World-Honored Ones, from the moment of first generating the mind of enlightenment until the final Dharma, during that period has planted wholesome roots and fully protected the wisdom of All-Knowing.
O Kauśika! Therefore, the Bodhisattva protects the Prajñāpāramitā more than the five pāramitās. It is like people who are born blind, numbering in the hundreds, thousands, or tens of thousands. If they wish to go somewhere, or wish to enter a city, but have no guide, they cannot get there.
O Kauśika! The five pāramitās are like blind people when separated from the Prajñāpāramitā. Like blind people without someone to guide them, they cannot reach the supreme Path and cannot accomplish the wisdom of All-Knowing. The five pāramitās, when protected by the wisdom pāramitā, are like blind people who have gained sight. The Prajñāpāramitā protects the five pāramitās, causing the five pāramitās all to have their names.”
Śakra Devānām Indra said to Śāriputra:
“As has been said, the five pāramitās receive their names because of the Prajñāpāramitā. The five pāramitās have only names, but do not have the function of transformation.”
Śāriputra said:
“That is so, Kauśika! The five pāramitās receive their names from the Prajñāpāramitā. The five pāramitās have only names, but do not have the function of transformation. The Bodhisattva abiding in that Prajñāpāramitā, because of being complete in these five pāramitās, makes the Prajñāpāramitā, among the five pāramitās, the supreme perfection, the wondrous perfection, the incomparable perfection.”
Śāriputra addressed the Buddha:
“World-Honored One! How should one enter the Prajñāpāramitā?”
The Buddha taught:
“Entering the five aggregates is entering the Prajñāpāramitā. Entering the five pāramitās is entering the Prajñāpāramitā. Entering inner and outer emptiness and emptiness of existence and non-existence, entering the thirty-seven factors that aid the Path, the ten powers and the eighteen unique qualities of a Buddha, entering the wisdom of All-Knowing, entering all dharmas—this is entering the Prajñāpāramitā.”
Śāriputra said:
“World-Honored One! Why is entering the five aggregates the same as entering the Prajñāpāramitā? Why is entering all dharmas the same as entering the Prajñāpāramitā?”
The Buddha taught:
“With regard to the five aggregates, there is no place of arising, nothing that can be grasped, nothing to take, nothing to abandon, and nothing to destroy; therefore, one enters the Prajñāpāramitā in this way.
With regard to all dharmas, there is no place of arising. If they cannot be grasped, cannot be taken, cannot be abandoned, and cannot be destroyed, then this is entering the Prajñāpāramitā.”
Śāriputra said:
“World-Honored One! Entering the Prajñāpāramitā in this way is together with which dharma?”
The Buddha taught:
“With regard to all dharmas, there is nothing to be together with; this itself is called the Prajñāpāramitā.”
Śāriputra said:
“World-Honored One! What dharma is not attained?”
The Buddha taught:
“Wholesome dharmas are not attained, and unwholesome dharmas are not attained. Path dharmas are not attained, and worldly dharmas are not attained. Conditioned dharmas with outflows and without outflows are not attained. Conditioned dharmas and unconditioned dharmas are not attained. Why is this so? Because the arising of the Prajñāpāramitā does not come from hope or expectation. Therefore, among all dharmas, there is nothing to be together with and nothing to be attained.”
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! Why does this Prajñāpāramitā not attain the wisdom of All-Knowing?”
The Buddha taught:
“Thus, Kauśika, the Prajñāpāramitā does not attain the wisdom of All-Knowing. There is also no attainment and no place of attainment.”
Śakra Devānām Indra asked:
“World-Honored One! Why is there no attainment and no place of attainment?”
The Buddha taught:
“The Prajñāpāramitā is not through names, not through concepts, and not through actions.”
Śakra Devānām Indra said:
“World-Honored One! If it is not through names, not through concepts, and not through actions, then how is it realized?”
The Buddha taught:
“If one does not enter, does not receive, does not relinquish, and does not abide, by doing so is it attained or not attained?
O Kauśika! The Prajñāpāramitā attains all dharmas in this way, where there is no place of attainment.”
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! The arising of this extraordinary and wondrous wisdom is such that regarding all dharmas, there is no arising, no existence, no dependence, and no destruction.”
Subhūti addressed the Buddha:
If the Bodhisattva practices Prajñā-pāramitā, does he attain all dharmas or does he not attain all dharmas? Having heard this matter, the Bodhisattva becomes afraid and immediately distances himself from Prajñā-pāramitā.
The Buddha taught:
A Bodhisattva who hears such a thing may become afraid, or there may be a Bodhisattva practicing Prajñā-pāramitā who thinks: “Prajñā-pāramitā is emptiness; Prajñā-pāramitā has no solidity. Prajñā-pāramitā harms people.” One who thinks in this way immediately distances himself from Prajñā-pāramitā. Because of this matter, the Bodhisattva distances himself from Prajñā-pāramitā.
Subhūti said to the Buddha:
Believing in Prajñā-pāramitā means not believing in which dharmas?
The Buddha taught:
Believing in Prajñā-pāramitā means not believing in form, feeling, perception, formations, and consciousness; not believing in the six sense objects of form, sound, smell, taste, touch, and dharmas; not believing in the eighteen realms and the twelve links of dependent origination, up to the five pāramitās; not believing in internal and external emptiness, emptiness of existence and nonexistence; not believing in the thirty-seven aids to enlightenment, the eighteen exclusive qualities of a Buddha, and the ten powers of a Buddha; not believing in the stream-enterer up to the arhat and the pratyekabuddha; not believing in unsurpassed complete and perfect enlightenment, nor believing in omniscient wisdom.
The Buddha said to Subhūti:
If there were no five aggregates and no omniscient wisdom, then that would be not believing in Prajñā-pāramitā. Therefore, Subhūti, believing in Prajñā-pāramitā means not believing in the five aggregates, all dharmas, and omniscient wisdom. If there were no five aggregates and no dharmas, that would be not believing in Prajñā-pāramitā. One who believes in Prajñā-pāramitā does not believe in any dharmas.
Subhūti said to the Buddha:
World-Honored One! Prajñā-pāramitā is the Great Pāramitā.
The Buddha said:
What do you think? By what means do you know that Prajñā-pāramitā is the Great Pāramitā?
Subhūti replied:
Prajñā-pāramitā does not make the five aggregates greater, nor does it make the five aggregates smaller; it does not make the five pāramitās greater, nor does it make the five pāramitās smaller. From internal and external emptiness and emptiness of existence and nonexistence, it likewise does not make them greater or smaller; the thirty-seven aids to enlightenment and the eighteen exclusive qualities of the Buddha also are not made greater or smaller; the path of aspiration and the Buddha-dharmas are also not made greater or smaller; it does not gather the five aggregates together, nor does it disperse the five aggregates. Up to the Buddha-dharmas, it also neither gathers nor disperses them. It does not have the characteristic of equality, and the five aggregates also do not have the characteristic of equality. Up to the Buddha-dharmas, they also do not have the characteristic of equality, nor do they lack the characteristic of equality. The five aggregates are neither broad nor narrow. Up to the Buddha-dharmas, they are neither broad nor narrow, and it does not make the five aggregates weaker. Up to the Buddha-dharmas, it neither makes them stronger nor makes the Buddha-dharmas weaker. World-Honored One, this is because Prajñā-pāramitā is the Great Vehicle of crossing over for Bodhisattvas.
World-Honored One! If a person who has generated the Bodhisattva aspiration has not yet cultivated the six pāramitās, upon hearing that the five aggregates and the six pāramitās have neither increase nor decrease, neither breadth nor narrowness, and hearing someone speak in this way, that person may perhaps not practice Prajñā-pāramitā. Why? Because it is not through Prajñā-pāramitā that the five aggregates and the Buddha-dharmas become great or small; it is not through Prajñā-pāramitā that the five aggregates and the Buddha-dharmas become strong or weak.
World-Honored One! Therefore, Prajñā-pāramitā is the Great Vehicle of crossing over for Bodhisattvas.
World-Honored One! Practicing Prajñā-pāramitā while wishing to seek the greater or smaller of the five aggregates, wishing to seek the strength or weakness of the Buddha-dharmas, this is a great attachment. Why? Because at the beginning of the path there is no characteristic of attachment, because sentient beings are unborn, and Prajñā-pāramitā is also unborn. Therefore, one should see it in this way and know it in this way. The five aggregates are also unborn, and the Buddha-dharmas are also unborn, therefore one should contemplate in this way; contemplate the existence of Prajñā-pāramitā just as one contemplates the existence of sentient beings; contemplate the existence of Prajñā-pāramitā just as one contemplates the existence of the five aggregates; contemplate the existence of the Buddha just as one contemplates the existence of Prajñā-pāramitā; contemplate the nonexistence of Prajñā-pāramitā just as one contemplates the nonexistence of the five aggregates; contemplate the nonexistence of Prajñā-pāramitā just as one contemplates the nonexistence of the Buddha; contemplate the nonexistence of Prajñā-pāramitā just as one contemplates the nonexistence of sentient beings; contemplate the quiescence of Prajñā-pāramitā just as one contemplates the quiescence of sentient beings; contemplate the quiescence of Prajñā-pāramitā just as one contemplates the quiescence of the Buddha-dharmas; contemplate the quiescence of the five aggregates and contemplate the quiescence of Prajñā-pāramitā. Therefore, one should contemplate that Prajñā-pāramitā has no origin. Thus one should know that sentient beings also have no origin, and that the five aggregates and the Buddha-dharmas have no origin; therefore Prajñā-pāramitā has no origin. Prajñā-pāramitā cannot be measured by thought; therefore one should know that sentient beings cannot be measured by thought; the five aggregates cannot be measured by thought, and the Buddha-dharmas cannot be measured by thought. Sentient beings are not destroyed; therefore one should know that Prajñā-pāramitā is not destroyed. Sentient beings do not attain perfect enlightenment; therefore one should know that Prajñā-pāramitā does not attain perfect enlightenment, the five aggregates also do not attain perfect enlightenment, and the Buddha also does not attain perfect enlightenment. The power of sentient beings is incomplete, the power of Prajñā-pāramitā is incomplete, the power of the five aggregates is incomplete, and the power of the Buddha is incomplete. Therefore, World-Honored One, the Great Prajñā-pāramitā is the Great Vehicle of crossing over for Bodhisattvas.
Chapter 42: HELL
Śāriputra said to the Buddha:
Venerable World-Honored One! From where did the Bodhisattva who understands the Prajñā-pāramitā come to be born in this world, and when did he bring forth the aspiration for Unsurpassed Right and Equal Enlightenment? How long has it been? How many Tathāgatas has he made offerings to? How long has he cultivated the six pāramitās? Why does he understand the profound meaning and principle of the Prajñā-pāramitā?
The Buddha told Śāriputra:
The Great Bodhisattva has made offerings to the Tathāgatas of the ten directions who are Without Attachments and Perfectly Enlightened, and from there has come to be born in this world. From the time this Great Bodhisattva first generated the aspiration until now, he has passed through countless and incalculable kalpas; his practice of the six pāramitās is also countless and incalculable. Having come to dwell in this world, from then until now cannot be calculated; he has constantly made offerings to the Buddhas and thus been born into this world. When these Bodhisattvas see the Prajñā-pāramitā, it is as though they see the World-Honored One; when they hear the Prajñā-pāramitā, it is as though they hear the words of the World-Honored One. This Great Bodhisattva understands the Prajñā-pāramitā and reaches its profound depths, entering neither through conceptualization nor through duality, and without relying upon anything.
Subhūti said to the Buddha:
Venerable World-Honored One! Can the Prajñā-pāramitā be seen or heard?
The Buddha said:
It cannot be seen or heard. Why is this so? Subhūti, the Prajñā-pāramitā is neither an object of seeing nor an object of hearing. The Prajñā-pāramitā has no place where it can be heard and no place where it can be seen. This is because all dharmas cannot be heard or seen. The five aggregates are also not seen and not heard, because all dharmas cannot be seen or heard. The emptiness of inner and outer phenomena and the emptiness of existence and non-existence have no place where they can be heard and no place where they can be seen, because all dharmas cannot be heard or seen. The thirty-seven aids to enlightenment, the ten powers, and the eighteen uncommon qualities of the Buddha have no place where they can be seen and no place where they can be heard, because all dharmas cannot be heard or seen.
Subhūti! The Path and the Buddha also have no place where they can be seen and no place where they can be heard, because all dharmas cannot be heard or seen.
Subhūti said to the Buddha:
Venerable World-Honored One! How long must a Great Bodhisattva study the Prajñā-pāramitā before becoming in accordance with the Prajñā-pāramitā?
The Buddha told Subhūti:
This matter should be distinguished.
Subhūti! There is such a case that enables a Bodhisattva who has just generated the aspiration to immediately understand and enter the Prajñā-pāramitā: by means of skillful expedient methods, he does not see any dharmas as flourishing or declining; he completely does not slander any dharmas; he completely does not abandon the six pāramitās; he does not separate from the Buddhas, the World-Honored Ones. One who wishes to cultivate wholesome roots, such as making offerings to the Buddhas and World-Honored Ones of the ten directions, will immediately fulfill their aspirations, traveling from one realm to another, yet without being born from a mother’s womb. They are always never separated from the five spiritual powers, do not approach defilements, and do not associate closely with Śrāvakas or Pratyekabuddhas, but instead teach and transform sentient beings and purify the Buddha lands. A Bodhisattva who practices in this way is entering deeply into the Prajñā-pāramitā.
Subhūti! There are also good men and good women who practice the Bodhisattva path and are supported by countless asaṃkhyeya Buddhas, practicing the six pāramitās, but because they rely upon something, when they hear about the profundity of the Prajñā-pāramitā, they immediately abandon it. These Bodhisattvas then give rise to pride, and thus, being separated from the Buddhas, the World-Honored Ones, they cannot hear the profound Dharma of the Prajñā-pāramitā.
The Buddha told Subhūti:
Those who do not wish to hear the profound Prajñā-pāramitā are also sitting in this assembly now. Why is this so? Because these good men and good women, when hearing about practicing the Bodhisattva path, had in the past heard the profound Prajñā-pāramitā, did not wish to accept it, and abandoned it. Because of this, they now have the opportunity to hear and enter deeply into the Prajñā-pāramitā, yet they again do not wish to accept it and want to abandon it. Their body, speech, and mind are not harmonious; they accumulate faults without wisdom. Because of this heavy wrongdoing, they act against the profound Prajñā-pāramitā. Those who act against the profound Prajñā-pāramitā are opposing the Omniscient Wisdom of the Buddhas of the three times. Because of the offense of opposing Omniscient Wisdom, they sever Omniscient Wisdom; because they sever Omniscient Wisdom, they fall into the hells of burning torment for countless hundreds of thousands of years, passing from one hell to another. When the fires burn during the end of the kalpa, they again fall into the great hells of another direction and remain there until the end of the kalpa. From that hell, they again go to the hells of another direction; after the kalpa ends, they will again be taken from that hell and placed in yet another hell, traveling throughout the hells of the various directions in this way.
Because of the offense of severing this Dharma, they are born in the hells here and endure extremely painful suffering in those hells. At the end of the kalpa, they again fall into the animal realm in another direction, successively falling into animal realms throughout the ten directions in this way. From the animal realm, they again fall into houses of fire and take the form of hungry ghosts suffering extremely severe punishments. Only after a very long time will they finally be able to be born as humans.
Wherever they are born, they are always born into blind and dark families; or they are born into families of killers, families of fishermen, butcher families, lowly families, or begging families. They may be blind, deaf, without hands or feet, or mute and unable to speak. After exhausting the suffering of these offenses, they are again born in inferior border regions where there is no Buddha, no Dharma, and no Sangha. Those who sever this Dharma must fully endure all the suffering described above.
Śāriputra said to the Buddha:
Are those who sever this Dharma included among the five heinous offenses?
The Buddha said:
The offense of severing the Dharma in this way cannot be fully described. When others teach this Prajñā-pāramitā, they obstruct it with words, saying: “This is not the discipline, nor is it the honored teaching taught by the World-Honored One. This is not the words of the Tathāgata, the Without Attachments and Perfectly Enlightened One.”
They themselves do not cultivate or study it, yet they prevent others from doing so and cause others to become separated from it; they harm their own minds and also harm the minds of others; they cause their own minds to suffer and also cause the minds of others to suffer; they cause themselves to lose it and cause others to lose it; they themselves do not understand deeply and enter the Prajñā-pāramitā but abandon it, and they also teach others to abandon it and become separated from it.
Śāriputra! For such people, one should not even hear the sound of their voices, much less work together with them or live together with them. Why is this so? You should know that such people are extremely dangerous within the Buddha’s Dharma; you should know that such people have fallen into a place of darkness. If anyone hears these people speak and believes and follows them, they will also receive immeasurable offenses.
Śāriputra! Those who sever the Prajñā-pāramitā should be known as suffering from a grave illness within the Buddha’s Dharma.
Śāriputra asked:
World-Honored One! Where do those who slander the Dharma take birth, and what kind of bodies do they receive? Please explain this to us.
The Buddha taught:
Set aside the matter of the bodies received by those who destroy and slander the Dharma. Why? Because when such a person merely hears about this matter, their body will become overwhelmed and collapse. That person will grieve, or become ill, or die, or suffer torment and affliction, undergoing painful retribution until death. If such offenses did not exist, the Tathāgata would not have told Śāriputra to ask this question. There are those who must endure such painful bodies; therefore the Tathāgata does not explain this to Śāriputra.
Śāriputra asked:
World-Honored One! It should be said what kind of body is received by those who sever the Dharma.
World-Honored One! These words will illuminate the future generations.
The Buddha taught:
I have already explained that those who slander and destroy the Dharma may suffer the retribution of revolving and falling into the hells for countless eons, enduring countless cycles of existence; they may be born among animals, or receive the body of hungry ghosts; and countless others may receive human bodies that are blind, deaf, mute, unable to speak clearly, lowly, and so forth. This is to serve as a bright lamp illuminating future generations. For those who have heard this teaching will no longer dare to destroy the Dharma or slander it.
Śāriputra asked:
All virtuous men and virtuous women will think: “After hearing these words, my mind is greatly fearful. I do not dare to commit such actions. Throughout my life I will never dare to destroy the Dharma or slander it like such a person. If I were to slander it, I would fall into an evil realm and endure such suffering.”
Subhūti said to the Buddha:
World-Honored One, virtuous men and virtuous women should always protect their body, speech, and mind, constantly reflecting: “We should not incur such destructive offenses, for we will then be unable to see the Tathāgata, unable to see the Dharma, unable to see the Saṅgha; we may be born in places where there is no Buddha, or fall into impoverished households, or be born in places where we cannot hear the True Dharma.”
Subhūti said to the Buddha:
World-Honored One! Is it because of the karma of speech that one receives the extremely heavy offense of destroying the Dharma?
The Buddha taught:
Because one speaks faults with one’s mouth, one immediately receives the extremely heavy offense of destruction.
Subhūti! In the future age, there may be ignorant people who become śramaṇas and, regarding the teachings I have given, slander them and abandon the profound Prajñāpāramitā. A person who slanders and abandons the profound Prajñāpāramitā has already slandered the path of the Tathāgatas, the Unsurpassed Right and Equal Enlightened Ones. A person who slanders the path of the Tathāgata slanders and abandons the All-Knowing Wisdom of the Buddhas of the three times. One who has slandered the All-Knowing Wisdom abandons the Dharma; one who abandons the Dharma abandons the Saṅgha; one who abandons the Saṅgha abandons Right View. In the world, one who has abandoned Right View also abandons the thirty-seven aids to enlightenment and All-Knowing Wisdom. One who has abandoned All-Knowing Wisdom will receive bodily retribution for countless, immeasurable eons. One who receives such bodily retribution must endure sorrow and suffering for countless, immeasurable eons.
Subhūti said to the Buddha:
World-Honored One! How many conditions are there by which ignorant people abandon the profound Prajñāpāramitā?
The Buddha taught:
There are four conditions:
– They are controlled by Māra.
– They do not believe, do not understand clearly the Dharma, do not cherish it, and do not delight in it.
– They associate with evil friends, so they do not follow the Prajñāpāramitā but instead cling to the five aggregates.
– Because of these causes, they abandon the profound Dharma.
Ignorant people have much anger, delight in arrogance, and like to insult others.
Because of these four conditions, ignorant people abandon the profound Prajñāpāramitā.
Subhūti said to the Buddha:
The profound Prajñāpāramitā is very difficult to understand. Why? Because people do not correctly understand the Dharma, do not follow wholesome roots, and associate with evil friends.
The Buddha taught:
That is correct! Subhūti, it is exactly as you have said.
Subhūti said to the Buddha:
World-Honored One! Why is the profound Prajñāpāramitā so difficult to understand and know?
The Buddha taught:
Subhūti! The five aggregates are neither bound nor liberated. Why? Because form has its own nature; feeling has its own nature; perception has its own nature; formations have their own nature; consciousness has its own nature.
The six pāramitās are neither bound nor liberated. Why? Because the existence of the six pāramitās is not truly existent; inner and outer emptiness and the emptiness of existence and non-existence are both bound and liberated. Why? Because inner and outer emptiness is neither bound nor liberated. Why? Because inner and outer emptiness itself has no truly existing thing.
Subhūti! The thirty-seven aids to enlightenment, the eighteen unique qualities of a Buddha, and even All-Knowing Wisdom are neither bound nor liberated. Why? Because their existence is not truly existent.
The five aggregates of the past are neither bound nor liberated. Why? Because the past aggregates are empty; therefore the past neither binds nor liberates.
Subhūti! Even All-Knowing Wisdom of the past is neither bound nor liberated. Why? Because All-Knowing Wisdom of the past is empty.
Subhūti! The five aggregates of the future are neither bound nor liberated. Why? Because the five aggregates of the future are also empty. Even All-Knowing Wisdom is likewise so.
Subhūti said:
World-Honored One! Those who do not correctly understand the Dharma, who do not conform with wholesome roots, who associate with evil friends, and who are lazy and do not give rise to wisdom have their minds disturbed. These people cannot attain the profound Prajñāpāramitā.
The Buddha taught:
As you have said, such people cannot understand or expound the profound Prajñāpāramitā.
Subhūti! When the five aggregates are pure, the path is pure; because the path is pure, the attainment of the fruit is pure.
O Subhuti! When the five aggregates are pure, the Prajñā-pāramitā is pure; when the Prajñā-pāramitā is pure, the five aggregates are pure; because the five aggregates are pure, the wisdom of omniscience is pure; because the wisdom of omniscience is pure, the five aggregates are pure. The five aggregates and the wisdom of omniscience are one, not two, not destroyed, not damaged.
O Subhuti! The non-duality of the five aggregates is pure, the non-duality of the wisdom of omniscience is pure; one Dharma without duality, beings, views, lifespan, and life force are all pure; beings are pure, the wisdom of omniscience is pure. One purity does not have a second purity.
O Subhuti! The self is pure, the wisdom of omniscience is pure; views, lifespan, and life force are pure; then the five aggregates and the wisdom of omniscience are pure; there is no duality, nor is there cessation or destruction.
O Subhuti! Lust, anger, ignorance, the five aggregates, and the wisdom of omniscience are one purity, without a second purity.
O Subhuti! Ignorance is pure; when ignorance is purified, formations are pure; when formations are purified, consciousness is pure; when consciousness is purified, name-and-form is pure; when name-and-form is pure, the six sense bases are pure; when the six sense bases are purified, contact is pure; when contact is purified, feeling is pure; when feeling is purified, craving is pure; when craving is purified, grasping is pure; when grasping is purified, existence is pure; when existence is purified, birth is pure; when birth is purified, death is pure; when death is purified, the six pāramitās are pure; when the six pāramitās are pure, inner and outer emptiness and emptiness of existence and non-existence are pure; when the emptiness of existence and non-existence is pure, the thirty-seven factors of enlightenment are pure; when the thirty-seven factors of enlightenment are pure, the wisdom of omniscience is pure. The wisdom of omniscience being pure is one purity without a second purity, without destruction and without damage.
O Subhuti! The Prajñā-pāramitā is pure, the five aggregates are pure, the wisdom of omniscience is pure; one purity, without a second purity. The five pāramitās are pure, the wisdom of omniscience is pure; inner and outer emptiness and emptiness of existence and non-existence are pure, the wisdom of omniscience is pure; the thirty-seven factors of enlightenment are pure, the wisdom of omniscience is pure; the eighteen unique qualities are pure, the wisdom of omniscience is pure.
O Subhuti! From the wisdom of omniscience to the purity of the Prajñā-pāramitā, there is no difference.
O Subhuti! The purity of the conditioned and the purity of the unconditioned are one purity without a second purity.
O Subhuti! The past is pure, the present is pure, the future is pure. The purity of the past, present, and future is one purity without a second purity; it is neither destroyed nor annihilated. Therefore, it is called purity.
Chapter 43: THE PURITY OF BRIGHTNESS
Śāriputra said to the Buddha:
“World-Honored One, purity is extremely profound!” The Buddha taught:
Constant purity. Śāriputra asked:
“World-Honored One, why is it called constant purity?” The Buddha said:
“The five aggregates are pure, therefore it is constant purity.
Śāriputra, the thirty-seven factors that aid the Path, the ten powers, and the eighteen exclusive qualities are the purity of the Path, the purity of the Buddha, and the purity of all-knowing wisdom; therefore they are pure in a most profound and far-reaching way.”
Śāriputra asked:
“World-Honored One, what about Bright Purity?” The Buddha said:
“Constant purity.”
Śāriputra asked:
“Why is it called Bright Purity?” The Buddha said:
“The six pāramitās are pure, and all-knowing wisdom is pure; therefore it is Bright Purity.
Śāriputra asked:
“World-Honored One, is Nirvāṇa pure? World-Honored One, why is Nirvāṇa pure?” The Buddha said:
“Because the five aggregates are immeasurable merit, neither coming nor going; the immeasurable merit of all-knowing wisdom is also neither coming nor going.”
Śāriputra asked:
“World-Honored One, purity means there is no attachment.” The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, through what is non-attachment pure?” The Buddha said:
“Because the five aggregates are courageous and without attachment, they are constant purity; up to all-knowing wisdom being courageous and without attachment, it is constant purity.”
Śāriputra asked:
“World-Honored One, is the absence of reaching and the absence of attainment purity?”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, why? Is it because there is no place to reach and no place to attain that it is purity?”
The Buddha said:
“The five aggregates have no attainment, therefore they are pure; up to all-knowing wisdom having no place to reach and no place to attain, therefore it is pure.”
Śāriputra asked:
“World-Honored One, is the absence of arising purity?”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, why is the absence of arising, the absence of arising purity?”
The Buddha said:
“The absence of arising is the absence of arising purity; up to all-knowing wisdom having no arising, and the absence of arising purity.”
Śāriputra asked:
“World-Honored One, is purity that does not arise in the three realms?”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, why does purity not arise in the three realms?”
The Buddha said:
“Because it does not belong to the three realms, it does not arise; this is purity.”
Śāriputra asked:
“World-Honored One, the absence of a place of knowing is purity.”
The Buddha said:
“Constant purity.”
“World-Honored One, why is the absence of a place of knowing purity?”
The Buddha said:
“All phenomena are tranquil and without a place of knowing; this is purity.”
“World-Honored One, is knowing purity?”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, why are the five aggregates without a place of knowing purity?”
The Buddha said:
“The five aggregates are all empty, therefore the absence of a place of knowing is purity.”
Śāriputra asked:
“World-Honored One, are all phenomena pure or not? World-Honored One, why are all phenomena pure?”
The Buddha said:
“Because phenomena cannot be attained, all phenomena are pure.”
Śāriputra asked:
“World-Honored One, is the Prajñāpāramitā pure because, in relation to all-knowing wisdom, it neither increases nor decreases and is therefore pure?”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, why is the Prajñāpāramitā pure because it neither increases nor decreases in relation to all-knowing wisdom?”
The Buddha said:
“The Dharma is eternally abiding.”
Śāriputra asked:
“World-Honored One, the Prajñāpāramitā is pure because phenomena cannot be grasped.”
The Buddha said:
“Constant purity.”
Śāriputra asked:
“World-Honored One, if the Prajñāpāramitā is pure, can phenomena be grasped?”
The Buddha said:
“The nature of Dharma does not move.”
Subhūti said to the Buddha:
“Is the self and the purity of the five aggregates purity?”
The Buddha said:
“Constant purity.”
Subhūti asked:
“World-Honored One, why are the self pure and the five aggregates pure? Why are they constant purity?”
The Buddha said:
“The self does not truly exist, and the five aggregates also do not truly exist; therefore they are constant purity.”
Subhūti asked:
“World-Honored One, when the self is pure, the six pāramitās and the thirty-seven factors that aid the Path are pure; when the self is pure, the ten powers are pure, and the eighteen exclusive qualities are pure.”
The Buddha said:
“Constant purity.”
Subhūti asked:
“Why are sentient beings pure, up to the eighteen exclusive qualities also being pure?”
The Buddha said:
“Sentient beings do not truly exist, and up to the eighteen exclusive qualities of the Buddha also do not truly exist; therefore they are pure.”
Subhūti asked:
“World-Honored One, because the self is pure, the purity of the Stream-enterer; the purity of the Śrāvakas and Pratyekabuddhas; the purity of sentient beings; then the Path is pure.”
The Buddha said:
“Constant purity.”
Subhūti asked:
“World-Honored One, because the self is pure; the Śrāvakas and Pratyekabuddhas are pure; up to the Path and the Buddha are also pure, is that so?”
The Buddha said:
“The emptiness of the characteristics of all phenomena is purity.”
Subhūti asked:
“World-Honored One, the self is pure, and all-knowing wisdom is pure.”
The Buddha said:
“Constant purity.”
Subhūti asked:
“World-Honored One, why are the self pure and all-knowing wisdom pure; are they constant purity?”
The Buddha said:
“Because there are no characteristics, they eternally abide.”
Subhūti asked:
“World-Honored One, the two purities cannot be grasped and cannot be attained.”
The Buddha said:
“Constant purity.”
Subhūti asked:
“World-Honored One, why are the two purities, which cannot be attained and cannot be grasped, constant purity?”
The Buddha said:
“Without attachment, without cessation.”
Subhūti asked:
“World-Honored One, are sentient beings pure without being immersed [in defilement]?”
The Buddha said:
“The absence of arising is purity.”
Subhūti asked:
“World-Honored One, why are the five aggregates, sentient beings’ purity, and the absence of arising constantly pure or not?”
The Buddha said:
“There is no boundary.”
Subhūti said to the Buddha:
“If a great Bodhisattva knows this, then they are practicing the Prajñāpāramitā.”
The Buddha said:
Eternal purity.
Subhūti said:
“World-Honored One! How do we know that one practices the Perfection of Wisdom in this way?”
The Buddha taught:
“Because one knows the path of practice.”
Subhūti said to the Buddha:
“World-Honored One! Suppose a Bodhisattva practices the Perfection of Wisdom, using skillful means and expedient methods, and thinks thus: Form does not know form; feeling, perception, formations, and consciousness also do not know consciousness; past phenomena do not know past phenomena; future phenomena do not know future phenomena; present phenomena do not know present phenomena?”
The Buddha said to Subhūti:
“Having attained the Perfection of Wisdom, through practicing skillful means and expedient methods, one does not think in this way: ‘I practice the six pāramitās,’ saying, ‘I give alms, this is the thing given, and this is the person receiving the gift.’ Even the Perfection of Wisdom is likewise. One does not say, ‘I create merit,’ nor ‘I possess merit’; one does not say, ‘I will attain the Bodhisattva path’; one does not say, ‘I will teach and transform sentient beings and purify the Buddha lands’; one does not say, ‘I will attain omniscient wisdom.’ Those who practice the Perfection of Wisdom, using skillful means and expedient methods, also do not think in this way. Inner and outer emptiness, up to emptiness of existence and non-existence, are also not conceived in this way.
Subhūti! A great Bodhisattva who practices the Perfection of Wisdom and uses skillful means and expedient methods does not cling.”
Śakra, Lord of the Devas, asked Subhūti:
“Good man, good woman, when practicing the Bodhisattva path, upon what do they rely?”
Subhūti replied:
“Kauśika! Those who practice the Bodhisattva path have thoughts of existence, thoughts of giving, thoughts of the six pāramitās, thoughts of inner and outer emptiness and emptiness of existence and non-existence, thoughts of the thirty-seven factors assisting enlightenment, thoughts of the eighteen exclusive qualities, thoughts of the ten powers, and thoughts of the Buddhas and Tathāgatas. They have thoughts of the merits of making offerings to all Buddhas. They contemplate and calculate these categories of teachings, then combine them with such thoughts in order to practice unsurpassed perfect enlightenment.
Kauśika! Good men and good women who practice the Bodhisattva path do so because they cling; they cannot attain unobstructed wisdom while practicing the Perfection of Wisdom. Why? Because the activities of the five aggregates cannot be pointed out, and even the nature of omniscient wisdom cannot be pointed out as something that is created.
Kauśika! The great Bodhisattva who seeks unsurpassed perfect enlightenment, for the sake of sentient beings, encourages and assists sentient beings; for the sake of sentient beings, practices the Perfection of Giving; remembering sentient beings, also encourages and assists others, causing sentient beings to cultivate the Perfection of Giving. One should not conceive of practicing the six pāramitās, nor conceive of practicing inner emptiness, outer emptiness, or emptiness of existence and non-existence. One should not conceive of practicing the thirty-seven factors assisting enlightenment, nor should one conceive of practicing the path.
Any good man or good woman who practices in this way, and again encourages others to practice perfect enlightenment, will not fall into decline; nor will they cause others to become separated from the support of the Buddhas. Thus, this good man or good woman is free from all attachments.”
The Buddha said to Subhūti:
“Excellent, excellent! You cause the Bodhisattvas to understand clearly the various forms of attachment.
Subhūti! Listen carefully, listen carefully! Reflect upon and remember this, for your sake I will explain the subtle forms of attachment.”
Subhūti joined his palms and said:
“World-Honored One! I wish to hear.”
The Buddha taught:
“Good men and good women! Generating the aspiration for unsurpassed perfect enlightenment is remembering the Tathāgata.
Subhūti! As soon as there is the thought of protecting and maintaining attachment toward the Tathāgatas, from the moment of generating the aspiration until the time when the Dharma is completely extinguished, all merits are remembered. Having created such remembrance, one seeks unsurpassed perfect enlightenment; following that remembrance, one becomes attached to the Buddhas. The disciples and all sentient beings who have created merits, taking that remembrance and practicing unsurpassed perfect enlightenment, following that remembrance, become attached. Why? Because one should not cling to the merit of remembering the Buddhas.”
Subhūti said to the Buddha:
“The nature of all phenomena is quiescent.”
Subhūti said:
“World-Honored One! The Perfection of Wisdom truly has a name.”
The Buddha taught:
“The Perfection of Wisdom has no creation; therefore it has no accomplishment, cannot be attained, cannot be obtained, and cannot be awakened to.
Subhūti said:
“World-Honored One! All phenomena cannot be attained.”
The Buddha taught:
“The nature of phenomena is completely non-dual. Subhūti! The nature of phenomena does not have many natures or one nature. One nature is non-nature; non-nature is non-action; non-action also does not create.
Subhūti! The nature of one phenomenon is not something created.”
The Buddha taught:
“The great Bodhisattva who knows that all phenomena are non-action and non-created abandons all attachments.”
Subhūti said to the Buddha:
“World-Honored One! The Perfection of Wisdom is extremely difficult to understand and difficult to know.”
The Buddha taught:
“There is also no one who knows, no one who sees, no one who attains, no one who reaches, and no one who awakens.”
Subhūti said to the Buddha:
“World-Honored One! The Perfection of Wisdom cannot be measured by thought.”
The Buddha taught:
“Subhūti! It does not arise from intention; nor does it arise from intention itself. It does not arise from the five aggregates; it does not arise from the thirty-seven factors assisting enlightenment; it does not arise from the ten powers or the eighteen exclusive qualities either.
Chapter 44: NON-CREATION
Subhūti said to the Buddha:”
Venerable Lord! Prajñā-pāramitā is without fabrication. The Buddha taught:
There is no creator. Subhūti, even all phenomena have no author.
Subhūti said:
Venerable Lord! How should a Great Bodhisattva practice when practicing Prajñā-pāramitā?
The Buddha taught:
A Bodhisattva practicing Prajñā-pāramitā does not practice form in order to practice Prajñā-pāramitā; does not practice feeling, perception, formations, or consciousness in order to practice Prajñā-pāramitā; the wisdom of omniscience has no place of practice in order to practice Prajñā-pāramitā.
Regarding the five aggregates, one does not think whether they are permanent or impermanent in order to practice Prajñā-pāramitā; even the wisdom of omniscience is not thought of as permanent or impermanent in order to practice Prajñā-pāramitā. Regarding the five aggregates, one does not consider them suffering or happiness in order to practice Prajñā-pāramitā; even the wisdom of omniscience is not suffering or happiness in order to practice Prajñā-pāramitā. Regarding the five aggregates, one does not consider them having a self or being without self in order to practice Prajñā-pāramitā; even the wisdom of omniscience is neither with self nor without self in order to practice Prajñā-pāramitā. Regarding the five aggregates, one does not consider them pure or impure in order to practice Prajñā-pāramitā; even the wisdom of omniscience is neither pure nor impure in order to practice Prajñā-pāramitā.
Why? Because regarding the five aggregates, one does not see them as permanent or impermanent, nor does one see suffering, happiness, self, non-self, good, or bad; even the wisdom of omniscience is likewise.
Furthermore, Subhūti! A Bodhisattva practicing Prajñā-pāramitā does not complete the five aggregates in order to practice Prajñā-pāramitā; even the wisdom of omniscience is not completed in order to practice Prajñā-pāramitā. Why? Because the incompleteness of the five aggregates is not the five aggregates; one does not practice in order to practice Prajñā-pāramitā; even the wisdom of omniscience does not practice in such a way in order to practice Prajñā-pāramitā.
Subhūti said to the Buddha:
Venerable Lord! It is very extraordinary. The one who practices the Bodhisattva path speaks completely about the attachments of the Bodhisattva.
The Buddha taught:
That is correct! The Thus Come One, the Unattached Fully Enlightened One, speaks completely about the attachments and non-attachments of the Bodhisattva.
Furthermore, Subhūti! The Bodhisattva does not cling to the five aggregates while practicing Prajñā-pāramitā; does not cling to the six sense faculties of eye, ear, nose, tongue, body, and mind while practicing Prajñā-pāramitā; does not cling to the six pāramitās while practicing Prajñā-pāramitā; even the wisdom of omniscience is not clung to while practicing Prajñā-pāramitā.
Subhūti! When the Bodhisattva practices in this way, he immediately knows attachment to the five aggregates or non-attachment; he knows whether a stream-enterer is attached or not attached; he knows whether the path of the Śrāvaka and Pratyekabuddha is attached or not attached; he knows whether the path of Perfect Enlightenment is attached or not attached.
Subhūti said to the Buddha:
Venerable Lord! This Dharma is exceedingly wondrous and profoundly deep. Whether it is spoken or not spoken, it neither increases nor decreases.
The Buddha said to Subhūti:
That is correct! As you have said. Subhūti! Even if one praises the Thus Come Ones, the Unattached Fully Enlightened Ones, throughout their entire lives, it is like empty space and does not increase; even if one slanders them, it is like empty space and does not decrease. It is like praising an illusory person: the illusory person does not increase; or insulting an illusory person: the illusory person does not decrease. Hearing good things, one does not become joyful; hearing bad things, one does not become angry.
Subhūti! The Dharma of all dharmas is likewise. Whether it is spoken or not spoken, it neither increases nor decreases.
Venerable Lord! For a Bodhisattva practicing Prajñā-pāramitā, remembering Prajñā-pāramitā is truly very difficult.
Venerable Lord! A Bodhisattva practicing Prajñā-pāramitā has no worry and no fear. Regarding unsurpassed Perfect Enlightenment, he is unmoved. Why?
Venerable Lord! The person who remembers Prajñā-pāramitā wishes to remember it like empty space: empty space has no six pāramitās; empty space also has no five aggregates, no internal, external, or existent-nonexistent emptiness; it also has no thirty-seven factors conducive to enlightenment, no Ten Powers, no Fearlessnesses, no eighteen uncommon qualities, no path of stream-entry, no path of once-returning, no path of non-returning, no path of the Arhat, no path of the Pratyekabuddha; empty space also has no unsurpassed Perfect Enlightenment.
Venerable Lord! A Bodhisattva who makes such a vow is worthy of being honored by all people.
Venerable Lord! The person who strives for sentient beings, who makes effort for sentient beings, who struggles for sentient beings, who makes vows for sentient beings, does so because of what should be desired and what should not be desired; because of what should be desired and what should not be desired, he strives and makes vows.
Venerable Lord! The person who makes vows for sentient beings does so in order to transcend emptiness. This Bodhisattva, because of the great vow, because of empty space… makes such a vow for sentient beings. In order to place empty space upon empty space, the Great Bodhisattvas who arouse the mind of unsurpassed Perfect Enlightenment possess great diligent effort.
Venerable Lord! The Bodhisattva who, for the sake of sentient beings, arouses the mind seeking unsurpassed Perfect Enlightenment has already made the great vow.
Venerable Lord! This Great Bodhisattva, because of great courage and because sentient beings are like empty space, arouses the mind of unsurpassed Perfect Enlightenment. Why?
Venerable Lord! Suppose that within the three-thousand-great-thousand worlds, all beings were Thus Come Ones. It is like a forest filled with sugarcane, bamboo, vegetables, shoots, fragrant rice, sesame, grasses, medicinal plants, fruits, and various kinds of trees; all these plants and trees were Thus Come Ones. All those Buddhas expounded the Dharma for one kalpa or more than one kalpa. All the Thus Come Ones liberated innumerable sentient beings for countless kalpas, yet they could not know whether the realm of sentient beings increased or decreased. Why? Because they are not truly existent; they are peaceful and quiescent.
Venerable Lord! Leaving aside the three-thousand worlds above, suppose that each grain of sand in the Ganges River in the lands of the ten directions became one world. At that time, all the things within those sands would all be Thus Come Ones teaching and transforming immeasurable sentient beings, also impossible to count, because the realm of sentient beings neither increases nor decreases. Why? Because all sentient beings are not quiescent; therefore, sentient beings have no root and no end, and are not empty space.
Venerable Lord! Therefore I say: To wish to liberate sentient beings is to wish to transcend emptiness. There are other monks who think: A name should be created for Prajñā-pāramitā. Within Prajñā-pāramitā there is no arising Dharma and no ceasing Dharma, yet within it there appear the nature of morality, the nature of concentration, the nature of wisdom, the nature of liberation, and the nature of liberated wisdom insight; and within it there appear stream-enterers, once-returners, non-returners, Arhats, Pratyekabuddhas, Perfect Enlightenment; there are the Three Jewels, and there is the turning of the Dharma wheel.
At that time, Śakra, Lord of the Devas, said to Subhūti:
What does a Bodhisattva cultivate when cultivating Prajñā-pāramitā?
The Elder Subhūti replied to Śakra, Lord of the Devas:
The one who learns Prajñā-pāramitā cultivates the Dharma of emptiness.
Śakra, Lord of the Devas, said to the Buddha:
If any virtuous man or virtuous woman receives, upholds, cultivates Prajñā-pāramitā, reads, recites, remembers, and practices it, then I will protect them.
Venerable Lord! How should I protect them?
Subhūti said to Śakra, Lord of the Devas:
Kauśika! Do you see any Dharma that can be protected?
Śakra, Lord of the Devas, replied:
Venerable One! Indeed, I do not see any Dharma that can be protected!
Subhūti said:
Kauśika! Any virtuous man or virtuous woman who follows the teaching and abides in the Dharma of Prajñā-pāramitā is already protected. Those who do not depart from the teaching of Prajñā-pāramitā cannot be harmed by humans or non-humans. By abiding in the Dharma of Prajñā-pāramitā according to the instruction, one should know that this virtuous man or virtuous woman will never throughout their life depart from Prajñā-pāramitā. If someone says, “I wish to protect the Great Bodhisattva,” know that this person wishes to protect empty space.
Kauśika! Can one protect things such as dreams, mirages, illusions, reflections, and echoes?
Śakra, Lord of the Devas, said:
They cannot be protected!
Subhūti said:
Kauśika! The Bodhisattva practicing Prajñā-pāramitā is also like this.
Kauśika! Can one protect the Buddha and the Buddha’s teachings?
Śakra Deva-indra said:
“It is impossible to perform the work of protecting a Bodhisattva who practices Prajñā-pāramitā.”
Subhūti said:
“O Kauśika! Is it possible to protect the nature of phenomena, suchness, that which cannot be conceived, and to protect that Dharma?”
Śakra Deva-indra replied:
“Venerable One, it is not possible to protect it.”
Subhūti said:
“The Bodhisattva practicing Prajñā-pāramitā is likewise; it is impossible to protect that person.”
Śakra Deva-indra asked Subhūti:
“How does a Bodhisattva practicing Prajñā-pāramitā know that all phenomena are like dreams, like illusions, like mirages, like echoes, without giving rise to a mind of self-conceit?”
Subhūti said:
“A Bodhisattva practicing Prajñā-pāramitā does not even contemplate the five aggregates. Toward the five aggregates, he does not give rise to a mind of self-conceit. Even regarding the wisdom of omniscience, he does not give rise to a mind of self-conceit. He does not contemplate phenomena that are like dreams, and even phenomena of magical transformation are neither contemplated nor give rise to a mind of self-conceit.
Through the majestic spiritual power of the Buddha, throughout the trichiliocosm, the gods from the Four Heavenly Kings up to the Śuddhāvāsa heavens all scattered fragrant powders and sandalwood as offerings to the Buddhas. They went to the Buddha’s presence, bowed their heads and paid homage to the Buddha, then sat to one side.
At that time, the Four Heavenly Kings, Śakra Deva-indra, the Brahmā kings, and the gods of the Śuddhāvāsa heavens, relying on the Buddha’s majestic power, thought:
‘Now we should invite the Buddhas of the ten directions, one thousand Buddhas in each direction, to proclaim the Dharma of Prajñā-pāramitā.’
As soon as the Four Heavenly Kings, Śakra, Brahmā, and the honored celestial beings had this thought, immediately throughout the ten directions, each direction had one thousand Buddhas.
At that time, the Buddhas manifested and expounded the Dharma of Prajñā-pāramitā to those disciples in the same way as Subhūti. The person asking the questions was also like Śakra Deva-indra, and asked such questions, just as when the Buddha Śākyamuni expounded Prajñā-pāramitā.
The Buddha taught Maitreya:
‘This great Bodhisattva will also attain Perfect and Complete Enlightenment here. After attaining Perfect and Complete Enlightenment, he will expound Prajñā-pāramitā here. The future Buddhas of this fortunate kalpa will attain Perfect and Complete Enlightenment here and will expound Prajñā-pāramitā here.’
Subhūti said to the Buddha:
‘When Bodhisattva Maitreya attains Perfect and Complete Enlightenment, with what matter will he expound Prajñā-pāramitā? With what appearance? With what thought?’
The Buddha told Subhūti:
‘When the great Bodhisattva Maitreya becomes a Buddha, he will not say that the five aggregates are permanent or impermanent. He will not say that the five aggregates have suffering, pleasure, purity, impurity, self, or non-self, good or bad. He will not say that the five aggregates have bondage or liberation. He will not say that the five aggregates have past, future, or present.
The five aggregates are always pure, therefore he will say that the five aggregates are always pure. Likewise, the wisdom of omniscience is always pure, therefore he will say it is always pure.’
The Buddha taught:
‘Because the five aggregates are pure, Prajñā-pāramitā is pure.’
Subhūti said:
‘World-Honored One, why are the five aggregates pure, and therefore Prajñā-pāramitā pure?’
The Buddha taught:
‘The five aggregates neither arise nor cease, are neither grasped nor annihilated. Therefore, the five aggregates are pure.
Subhūti, because space is pure, Prajñā-pāramitā is pure.’
Subhūti said:
‘World-Honored One, why is space pure, and therefore Prajñā-pāramitā pure?’
The Buddha taught:
‘Just as space originally neither arises nor ceases and has no place of existence, therefore space is pure.’
Subhūti said:
‘World-Honored One, why, because space has no place of existence, is Prajñā-pāramitā pure?’
The Buddha taught:
‘Because space originally does not need protection, the purity of Prajñā-pāramitā is likewise.’
Subhūti said:
‘World-Honored One, why, because it is like space, is Prajñā-pāramitā pure?’
The Buddha taught:
‘Just as space originally has no duality and is quiescent, therefore this Prajñā-pāramitā is pure.’
The Buddha taught:
‘Just as space does not create, Prajñā-pāramitā is pure.’
Subhūti said:
‘World-Honored One, why is it that because space does not create, Prajñā-pāramitā is pure?’
The Buddha taught:
‘Because space has no activity, Prajñā-pāramitā is pure.’
The Buddha taught:
‘Because space has no reliance, Prajñā-pāramitā is pure.’
Subhūti said:
‘World-Honored One, why is it that because space has no reliance, Prajñā-pāramitā is pure?’
The Buddha taught:
Just as space is unobstructed, therefore the perfection of wisdom (Prajñā-pāramitā) is pure.
O Subhūti! Because all phenomena neither arise nor cease, are not grasped, and are not cut off, therefore the perfection of wisdom is pure.
Subhūti said:
World-Honored One! Why is it that because all phenomena neither arise nor cease, are not grasped, and are not cut off, the perfection of wisdom is pure?
The Buddha taught:
Because all phenomena are eternally pure, therefore the perfection of wisdom is pure.
Subhūti said to the Buddha:
World-Honored One! If any virtuous man or virtuous woman reads, recites, remembers, and practices this matter, then I will protect these virtuous men and women throughout their lives. Their bodies will not suffer illness; their eyes, ears, and nose will also not suffer illness. Although their bodies may grow old, they will not suffer from incurable diseases, and they will live according to their lifespan. When they become old and weak, their bodies will not be in pain, their minds will be peaceful and settled, they will have no suffering from illness, they will not speak deliriously, and they will remain calm until death. They will always be protected by the gods. The Four Heavenly Kings and all the heavens up to the Śuddhāvāsa heavens will follow and protect them.
These virtuous men and women are Dharma teachers. On the fourteenth or fifteenth day of the month, when they expound the perfection of wisdom, at that time all the gods will come to attend the assembly. When these virtuous men and women expound the perfection of wisdom, they have attained merits that cannot be counted, cannot be measured, and cannot be conceived.
The Buddha said to Subhūti:
Any virtuous man or virtuous woman who, during the six days of fasting, dwells and expounds the perfection of wisdom, with gods coming to attend the assembly, will obtain inconceivable merit. Why? Because the perfection of wisdom is an extremely precious treasure.
O Subhūti! Within the precious treasure of the perfection of wisdom, it cuts off the three evil destinies, makes beings who are poor and suffering into humans, helps beings in the realms of gods and humans, and enables all people to be born into the homes of great householders and great Brahmins; to be born in the heavens from the Four Heavenly Kings up to the Heaven of Thirty-Three (Trāyastriṃśa); to give offerings to those practicing the path of Stream-enterer (Srotāpanna), Once-returner (Sakṛdāgāmin), Non-returner (Anāgāmin), Arhat, and Pratyekabuddha; and to give offerings to those practicing the path of Supreme Perfect Enlightenment. Why? Because within the perfection of wisdom, the ten wholesome deeds are fully explained. Having learned therein, one immediately knows the lineages of Kṣatriyas, householders, and great Brahmins; knows the Four Heavenly Kings and the heavens up to the Heaven of Thirty-Three; knows the path of Stream-enterers, Śrāvakas, and Pratyekabuddhas; knows the path of Perfect Enlightenment; knows the four meditations, the four immeasurables, the four formless concentrations, the thirty-seven aids to enlightenment, the ten powers, and the eighteen uncommon qualities of the Buddha; and knows omniscient wisdom.
Therefore it is called the Treasure of Perfection, called the perfection of wisdom. Within this Treasure of Perfection, there is neither arising nor ceasing, neither grasping nor cutting off, neither taking nor abandoning. Why? Because there is no phenomenon that arises, no phenomenon that ceases, no grasping, no cutting off, no taking, and no abandoning.
O Subhūti! The perfection of wisdom has no wholesome phenomenon, no unwholesome phenomenon, no phenomenon of the path, and no worldly phenomenon; it has no conditioned phenomenon or unconditioned phenomenon.
Therefore, Subhūti! The Treasure of Perfection does not rely on anything. This Treasure of Perfection cannot be defiled by any phenomenon, and there is no phenomenon that can be compared with it. Why? Because opposing and relative phenomena cannot approach it; therefore it is not defiled.
The Buddha said to Subhūti:
If there is a Bodhisattva practicing the perfection of wisdom, one should not understand it in this way, should not think in this way, should not attain in this way, and should not engage in such conceptual elaboration. This is practicing the perfection of wisdom, truly contemplating the perfection of wisdom, and paying homage to the Thus Come Ones, the Unattached, the Perfectly Enlightened Ones. From one Buddha land to another Buddha land, one respectfully serves, honors, makes offerings to, and pays homage to the Buddhas, teaches sentient beings, and purifies Buddha lands.
O Subhūti! This perfection of wisdom has no phenomenon that can be seen, no existence, and nothing that cannot be seen; it neither takes nor abandons, neither arises nor ceases, neither grasps nor cuts off, neither increases nor decreases; it is neither past, future, nor present. It does not cause one to transcend the desire realm, nor does it cause one to remain in the desire realm. It does not cause one to transcend the form realm, nor does it cause one to remain there. It does not cause one to transcend the formless realm, nor does it cause one to remain there. It does not give the practitioner of the six perfections these practices, nor does it teach them to abandon them. It does not teach the practice of inner and outer emptiness, existence-and-nonexistence emptiness, nor does it give or abandon them. It does not give the thirty-seven aids to enlightenment, nor does it abandon them. It does not give the ten powers and eighteen uncommon qualities of the Buddha, nor does it abandon them. It neither abandons nor practices the paths of Śrāvakas and Pratyekabuddhas. Even omniscient wisdom is neither given nor abandoned.
Furthermore, Subhūti! The perfection of wisdom does not uphold the Dharma of Arhats, nor does it abandon the Dharma of ordinary beings. It does not give the Dharma of Pratyekabuddhas, nor abandon the Arhat path. It does not practice the Buddha Dharma while abandoning the Dharma of Pratyekabuddhas; it neither preserves nor abandons the Buddha Dharma.
O Subhūti! The perfection of wisdom does not preserve unconditioned phenomena, nor does it abandon conditioned phenomena. Why? Because the nature of phenomena abides in this way. Whether there is a Buddha or whether there is no Buddha, the nature of phenomena, which is the Dharma body, does not abide in forgetfulness and does not abide in destruction.
At that time, the gods in the sky offered various lotus flowers: blue, yellow, red, and white. They all said:
Today, in the land of Jambudvīpa, we have witnessed the turning of the Dharma wheel. Why? Because countless sons of gods in the sky have realized the patience with regard to the unborn nature of phenomena.
The Buddha said to Subhūti:
The turning of the Dharma wheel is completely neither two nor one. Therefore the perfection of wisdom does not turn because of phenomena, nor is it that there are no phenomena and therefore it does not turn, because existence and nonexistence are both empty.
Subhūti said to the Buddha:
Which phenomena are empty in both existence and nonexistence? Does the perfection of wisdom have a turning and an arrival?
The Buddha taught:
The six perfections are empty because the emptiness of the six perfections is empty; inner and outer emptiness are empty because the emptiness of inner and outer emptiness is empty; existence-and-nonexistence emptiness is empty because the emptiness of existence-and-nonexistence is empty; the thirty-seven aids to enlightenment are empty because the emptiness of the thirty-seven aids to enlightenment is empty; the ten powers are empty because the emptiness of the ten powers is empty; the eighteen uncommon qualities of the Buddha are empty because the emptiness of the eighteen uncommon qualities of the Buddha is empty; Śrāvakas and Pratyekabuddhas are empty because the emptiness of Śrāvakas and Pratyekabuddhas is empty; omniscient wisdom is empty because the emptiness of omniscient wisdom is empty.
Subhūti said to the Buddha:
The perfection of wisdom means emptiness. This is the great perfection of wisdom of the Bodhisattva. A Bodhisattva who possesses the perfection of wisdom sees that all things are empty, attains Supreme Perfect Enlightenment, yet there is no place of enlightenment and no turning of the Dharma wheel; there is also no Dharma by which the Dharma wheel can be turned, and conversely there is no phenomenon to be seen. Why? Because continuity itself is called the turning of the Dharma wheel, yet there is nothing that can actually be attained, because all phenomena are always unreal.
Why? Because emptiness, signlessness, and wishlessness neither circulate nor cease.
The perfection of wisdom is a teaching, a designation, an analysis into separate parts, an explanation and propagation. This perfection of wisdom is such a teaching; it is the great pure teaching, the teaching of the perfection of wisdom. Yet there is no listener, no speaker, no receiver, and no one who realizes it. If there is no speaker, no receiver, and no one who realizes it, then this itself is complete Nirvāṇa. If there is no one who enters Nirvāṇa, then within this teaching there is also no World-Honored One, the supreme field of merit.