THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang.
VOLUME 301
Chapter 39: MERITS DIFFICULT TO COMPREHEND (5)
“Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the Perfection of Giving is inconceivable, and does not give rise to the notion that the Perfections of Pure Discipline, Patience, Diligence, Meditative Concentration, and Wisdom are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the emptiness of the inner is inconceivable, and does not give rise to the notion that the emptiness of the outer, the emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness without change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of non-existence are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that suchness is inconceivable, and does not give rise to the notion that the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-changing, the nature of equality, the nature of non-arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the Noble Truth of suffering is inconceivable, and does not give rise to the notion that the Noble Truths of origination, cessation, and the path are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the four meditative absorptions are inconceivable, and does not give rise to the notion that the four immeasurables and the four formless concentrations are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the eight liberations are inconceivable, and does not give rise to the notion that the eight stages of mastery, the nine successive concentrations, and the ten universal bases are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the four foundations of mindfulness are inconceivable, and does not give rise to the notion that the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the liberation-door of emptiness is inconceivable, and does not give rise to the notion that the liberation-doors of signlessness and wishlessness are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the ten Bodhisattva grounds are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the five kinds of eyes are inconceivable, and does not give rise to the notion that the six supernatural powers are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the ten powers of the Buddha are inconceivable, and does not give rise to the notion that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the Dharma of not forgetting is inconceivable, and does not give rise to the notion that the nature of constant equanimity is inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that all-knowing wisdom is inconceivable, and does not give rise to the notion that path-knowing wisdom and all-aspects-knowing wisdom are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that all dhāraṇī teachings are inconceivable, and does not give rise to the notion that all samādhi teachings are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the fruit of stream-entry is inconceivable, and does not give rise to the notion that the fruits of once-returner, non-returner, and arhat are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the fruit of the solitary Buddha is inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that all practices of Great Bodhisattvas are inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.
Subhūti, if any Great Bodhisattva, while practicing the Perfection of Wisdom, does not give rise to the notion that the supreme unsurpassed enlightenment of all Buddhas is inconceivable, then that Great Bodhisattva will quickly perfect the practice of the Perfection of Wisdom.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, the Perfection of Wisdom as described in this way has an extremely profound meaning. Who, then, can believe and understand it?”
The Buddha said:
“Subhūti, if any Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends, then that Great Bodhisattva can believe and understand this profound Perfection of Wisdom.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, how can one know that such a Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends?”
The Buddha said:
“Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, does not conceptualize form, does not conceptualize feeling, perception, formations, or consciousness; does not conceptualize the characteristics of form, does not conceptualize the characteristics of feeling, perception, formations, or consciousness; and does not conceptualize the nature of form, does not conceptualize the nature of feeling, perception, formations, or consciousness. Why? Because form up to consciousness are inconceivable.
Subhūti, thus one should know that this Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, does not conceptualize the eye-base, does not conceptualize the ear, nose, tongue, body, and mind bases; does not conceptualize the characteristics of the eye-base, does not conceptualize the characteristics of the ear, nose, tongue, body, and mind bases; and does not conceptualize the nature of the eye-base, does not conceptualize the nature of the ear, nose, tongue, body, and mind bases. Why? Because the eye-base up to the mind-base are inconceivable.
Subhūti, thus one should know that this Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, does not conceptualize the form-object base, does not conceptualize sound, smell, taste, touch, and dharma-object bases; does not conceptualize the characteristics of the form-object base, does not conceptualize the characteristics of sound, smell, taste, touch, and dharma-object bases; and does not conceptualize the nature of the form-object base, does not conceptualize the nature of sound, smell, taste, touch, and dharma-object bases. Why? Because the form-object base up to the dharma-object base are inconceivable.
Subhūti, thus one should know that this Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Subhūti, if a Great Bodhisattva, while practicing the Perfection of Wisdom, does not conceptualize the eye element, does not conceptualize the form element, eye-consciousness element, eye-contact, and the feelings arising from eye-contact as conditions; does not conceptualize the characteristics of the eye element, does not conceptualize the characteristics of the form element up to the feelings arising from eye-contact as conditions; and does not conceptualize the nature of the eye element, does not conceptualize the nature of the form element up to the feelings arising from eye-contact as conditions. Why? Because the eye element up to the feelings arising from eye-contact as conditions are inconceivable.
Subhūti, thus one should know that this Great Bodhisattva has practiced the six perfections for a long time, has long cultivated wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.”
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the ear realm, does not contemplate and discriminate the sound realm, the ear-consciousness realm, and ear-contact, together with the feelings arising conditioned by ear-contact; does not contemplate and discriminate the marks of the ear realm, does not contemplate and discriminate the marks of the sound realm up to the feelings arising conditioned by ear-contact; does not contemplate and discriminate the nature of the ear realm, does not contemplate and discriminate the nature of the sound realm up to the feelings arising conditioned by ear-contact. Why? Because the ear realm up to the feelings arising conditioned by ear-contact cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the nose realm, does not contemplate and discriminate the fragrance realm, the nose-consciousness realm, and nose-contact, together with the feelings arising conditioned by nose-contact; does not contemplate and discriminate the marks of the nose realm, does not contemplate and discriminate the marks of the fragrance realm up to the feelings arising conditioned by nose-contact; does not contemplate and discriminate the nature of the nose realm, does not contemplate and discriminate the nature of the fragrance realm up to the feelings arising conditioned by nose-contact. Why? Because the nose realm up to the feelings arising conditioned by nose-contact cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the tongue realm, does not contemplate and discriminate the taste realm, the tongue-consciousness realm, and tongue-contact, together with the feelings arising conditioned by tongue-contact; does not contemplate and discriminate the marks of the tongue realm, does not contemplate and discriminate the marks of the taste realm up to the feelings arising conditioned by tongue-contact; does not contemplate and discriminate the nature of the tongue realm, does not contemplate and discriminate the nature of the taste realm up to the feelings arising conditioned by tongue-contact. Why? Because the tongue realm up to the feelings arising conditioned by tongue-contact cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the body realm, does not contemplate and discriminate the touch realm, the body-consciousness realm, and body-contact, together with the feelings arising conditioned by body-contact; does not contemplate and discriminate the marks of the body realm, does not contemplate and discriminate the marks of the touch realm up to the feelings arising conditioned by body-contact; does not contemplate and discriminate the nature of the body realm, does not contemplate and discriminate the nature of the touch realm up to the feelings arising conditioned by body-contact. Why? Because the body realm up to the feelings arising conditioned by body-contact cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the mind realm, does not contemplate and discriminate the dharma realm, the mind-consciousness realm, and mind-contact, together with the feelings arising conditioned by mind-contact; does not contemplate and discriminate the marks of the mind realm, does not contemplate and discriminate the marks of the dharma realm up to the feelings arising conditioned by mind-contact; does not contemplate and discriminate the nature of the mind realm, does not contemplate and discriminate the nature of the dharma realm up to the feelings arising conditioned by mind-contact. Why? Because the mind realm up to the feelings arising conditioned by mind-contact cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the earth element, does not contemplate and discriminate the water, fire, wind, space, and consciousness elements; does not contemplate and discriminate the marks of the earth element, does not contemplate and discriminate the marks of the water, fire, wind, space, and consciousness elements; does not contemplate and discriminate the nature of the earth element, does not contemplate and discriminate the nature of the water, fire, wind, space, and consciousness elements. Why? Because the earth element up to the consciousness element cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate ignorance, does not contemplate and discriminate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; does not contemplate and discriminate the marks of ignorance, does not contemplate and discriminate the marks of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress; does not contemplate and discriminate the nature of ignorance, does not contemplate and discriminate the nature of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress. Why? Because ignorance up to aging-and-death, sorrow, lamentation, suffering, grief, and distress cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the Desire Realm, does not contemplate and discriminate the Form Realm and the Formless Realm; does not contemplate and discriminate the marks of the Desire Realm, does not contemplate and discriminate the marks of the Form Realm and the Formless Realm; does not contemplate and discriminate the nature of the Desire Realm, does not contemplate and discriminate the nature of the Form Realm and the Formless Realm. Why? Because the Desire Realm, Form Realm, and Formless Realm cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the perfection of giving, does not contemplate and discriminate pure morality, patience, diligence, meditative concentration, and the perfection of wisdom; does not contemplate and discriminate the marks of the perfection of giving, does not contemplate and discriminate the marks of pure morality up to the perfection of wisdom; does not contemplate and discriminate the nature of the perfection of giving, does not contemplate and discriminate the nature of pure morality up to the perfection of wisdom. Why? Because the perfection of giving up to the perfection of wisdom cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate inner emptiness, does not contemplate and discriminate outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of unchanging nature, emptiness of inherent nature, emptiness of own marks, emptiness of common marks, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, emptiness of the self-nature of emptiness; does not contemplate and discriminate the marks of inner emptiness, does not contemplate and discriminate the marks of outer emptiness up to the self-nature of emptiness; does not contemplate and discriminate the nature of inner emptiness, does not contemplate and discriminate the nature of outer emptiness up to the self-nature of emptiness. Why? Because inner emptiness up to the self-nature of emptiness cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate suchness, does not contemplate and discriminate the dharma realm, dharma-nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm; does not contemplate and discriminate the marks of suchness, does not contemplate and discriminate the marks of the dharma realm up to the inconceivable realm; does not contemplate and discriminate the nature of suchness, does not contemplate and discriminate the nature of the dharma realm up to the inconceivable realm. Why? Because suchness up to the inconceivable realm is inconceivable.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the Noble Truth of suffering, does not contemplate and discriminate the Noble Truth of origination, cessation, and the path; does not contemplate and discriminate the marks of the Noble Truth of suffering, does not contemplate and discriminate the marks of the Noble Truth of origination, cessation, and the path; does not contemplate and discriminate the nature of the Noble Truth of suffering, does not contemplate and discriminate the nature of the Noble Truth of origination, cessation, and the path. Why? Because the Noble Truths of suffering, origination, cessation, and the path cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the four meditations, does not contemplate and discriminate the four immeasurables and the four formless concentrations; does not contemplate and discriminate the marks of the four meditations, does not contemplate and discriminate the marks of the four immeasurables and the four formless concentrations; does not contemplate and discriminate the nature of the four meditations, does not contemplate and discriminate the nature of the four immeasurables and the four formless concentrations. Why? Because the four meditations, the four immeasurables, and the four formless concentrations cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the eight liberations, does not contemplate and discriminate the eight bases of mastery, the nine successive concentrations, and the ten universal bases; does not contemplate and discriminate the marks of the eight liberations, does not contemplate and discriminate the marks of the eight bases of mastery, the nine successive concentrations, and the ten universal bases; does not contemplate and discriminate the nature of the eight liberations, does not contemplate and discriminate the nature of the eight bases of mastery, the nine successive concentrations, and the ten universal bases. Why? Because the eight liberations, eight bases of mastery, nine successive concentrations, and ten universal bases cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the four foundations of mindfulness, does not contemplate and discriminate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; does not contemplate and discriminate the marks of the four foundations of mindfulness, does not contemplate and discriminate the marks of the four right efforts up to the eightfold noble path; does not contemplate and discriminate the nature of the four foundations of mindfulness, does not contemplate and discriminate the nature of the four right efforts up to the eightfold noble path. Why? Because the four foundations of mindfulness up to the eightfold noble path cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the liberation door of emptiness, does not contemplate and discriminate the liberation door of signlessness and wishlessness; does not contemplate and discriminate the marks of the liberation door of emptiness, does not contemplate and discriminate the marks of the liberation door of signlessness and wishlessness; does not contemplate and discriminate the nature of the liberation door of emptiness, does not contemplate and discriminate the nature of the liberation door of signlessness and wishlessness. Why? Because the liberation door of emptiness, the liberation door of signlessness, and wishlessness cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the ten Bodhisattva stages; does not contemplate and discriminate the marks of the ten Bodhisattva stages; does not contemplate and discriminate the nature of the ten Bodhisattva stages. Why? Because the ten Bodhisattva stages cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the five kinds of eyes, does not contemplate and discriminate the six supernatural powers; does not contemplate and discriminate the marks of the five kinds of eyes, does not contemplate and discriminate the marks of the six supernatural powers; does not contemplate and discriminate the nature of the five kinds of eyes, does not contemplate and discriminate the nature of the six supernatural powers. Why? Because the five kinds of eyes and the six supernatural powers cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the Buddha’s ten powers, does not contemplate and discriminate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; does not contemplate and discriminate the marks of the Buddha’s ten powers, does not contemplate and discriminate the marks of the four fearlessnesses up to the eighteen unique qualities of a Buddha; does not contemplate and discriminate the nature of the Buddha’s ten powers, does not contemplate and discriminate the nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha. Why? Because the Buddha’s ten powers up to the eighteen unique qualities of a Buddha cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the quality of not forgetting, does not contemplate and discriminate the nature of always maintaining equanimity; does not contemplate and discriminate the marks of the quality of not forgetting, does not contemplate and discriminate the marks of the nature of always maintaining equanimity; does not contemplate and discriminate the nature of the quality of not forgetting, does not contemplate and discriminate the nature of the nature of always maintaining equanimity. Why? Because the quality of not forgetting and the nature of always maintaining equanimity cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate all-knowing wisdom, does not contemplate and discriminate path-aspect wisdom and all-aspect wisdom; does not contemplate and discriminate the marks of all-knowing wisdom, does not contemplate and discriminate the marks of path-aspect wisdom and all-aspect wisdom; does not contemplate and discriminate the nature of all-knowing wisdom, does not contemplate and discriminate the nature of path-aspect wisdom and all-aspect wisdom. Why? Because all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate all dharani methods, does not contemplate and discriminate all samadhi methods; does not contemplate and discriminate the marks of all dharani methods, does not contemplate and discriminate the marks of all samadhi methods; does not contemplate and discriminate the nature of all dharani methods, does not contemplate and discriminate the nature of all samadhi methods. Why? Because all dharani methods and all samadhi methods cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the fruit of Stream-entry, does not contemplate and discriminate the fruits of Once-returning, Non-returning, and Arhatship; does not contemplate and discriminate the marks of the fruit of Stream-entry, does not contemplate and discriminate the marks of the fruits of Once-returning, Non-returning, and Arhatship; does not contemplate and discriminate the nature of the fruit of Stream-entry, does not contemplate and discriminate the nature of the fruits of Once-returning, Non-returning, and Arhatship. Why? Because the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the fruit of Pratyekabuddhahood, does not contemplate and discriminate the marks of the fruit of Pratyekabuddhahood, does not contemplate and discriminate the nature of the fruit of Pratyekabuddhahood. Why? Because the fruit of Pratyekabuddhahood cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate all practices of Great Bodhisattvas, does not contemplate and discriminate the marks of all practices of Great Bodhisattvas, does not contemplate and discriminate the nature of all practices of Great Bodhisattvas. Why? Because all practices of Great Bodhisattvas cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhuti, if a Great Bodhisattva, while practicing the perfection of wisdom, does not contemplate and discriminate the supreme enlightenment of all Buddhas, does not contemplate and discriminate the marks of the supreme enlightenment of all Buddhas, does not contemplate and discriminate the nature of the supreme enlightenment of all Buddhas. Why? Because the supreme enlightenment of all Buddhas cannot be conceived.
Venerable Subhuti, thus one should know that this Great Bodhisattva has long practiced the six perfections, has long planted wholesome roots, has made offerings to many Buddhas, and has served many virtuous friends.
Venerable Subhūti said to the Buddha:
World-Honored One, such Prajñāpāramitā is extremely profound.
The Buddha taught:
That is correct! O Subhūti, because form is profound, Prajñāpāramitā is profound; because feeling, perception, formations, and consciousness are profound, Prajñāpāramitā is profound.
O Subhūti, because the eye-base is profound, Prajñāpāramitā is profound; because the ear, nose, tongue, body, and mind bases are profound, Prajñāpāramitā is profound.
O Subhūti, because the form-base is profound, Prajñāpāramitā is profound; because the sound, fragrance, taste, touch, and dharma bases are profound, Prajñāpāramitā is profound.
O Subhūti, because the eye element is profound, Prajñāpāramitā is profound; because the form element, eye-consciousness element, eye-contact, and all feelings arising conditioned by eye-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the ear element is profound, Prajñāpāramitā is profound; because the sound element, ear-consciousness element, ear-contact, and all feelings arising conditioned by ear-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the nose element is profound, Prajñāpāramitā is profound; because the fragrance element, nose-consciousness element, nose-contact, and all feelings arising conditioned by nose-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the tongue element is profound, Prajñāpāramitā is profound; because the taste element, tongue-consciousness element, tongue-contact, and all feelings arising conditioned by tongue-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the body element is profound, Prajñāpāramitā is profound; because the touch element, body-consciousness element, body-contact, and all feelings arising conditioned by body-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the mind element is profound, Prajñāpāramitā is profound; because the dharma element, mind-consciousness element, mind-contact, and all feelings arising conditioned by mind-contact are profound, Prajñāpāramitā is profound.
O Subhūti, because the earth element is profound, Prajñāpāramitā is profound; because the water, fire, wind, space, and consciousness elements are profound, Prajñāpāramitā is profound.
O Subhūti, because ignorance is profound, Prajñāpāramitā is profound; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are profound, Prajñāpāramitā is profound.
O Subhūti, because the perfection of giving is profound, Prajñāpāramitā is profound; because the perfections of morality, patience, diligence, meditative absorption, and Prajñāpāramitā are profound, Prajñāpāramitā is profound.
O Subhūti, because the emptiness of internal phenomena is profound, Prajñāpāramitā is profound; because the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are profound, Prajñāpāramitā is profound.
O Subhūti, because suchness is profound, Prajñāpāramitā is profound; because the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm are profound, Prajñāpāramitā is profound.
O Subhūti, because the Noble Truth of suffering is profound, Prajñāpāramitā is profound; because the Noble Truths of origin, cessation, and the path are profound, Prajñāpāramitā is profound.
O Subhūti, because the four meditative absorptions are profound, Prajñāpāramitā is profound; because the four immeasurables and the four formless concentrations are profound, Prajñāpāramitā is profound.
O Subhūti, because the eight liberations are profound, Prajñāpāramitā is profound; because the eight stages of mastery, the nine successive concentrations, and the ten universal bases are profound, Prajñāpāramitā is profound.
O Subhūti, because the four foundations of mindfulness are profound, Prajñāpāramitā is profound; because the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and eightfold noble path are profound, Prajñāpāramitā is profound.
O Subhūti, because the liberation-door of emptiness is profound, Prajñāpāramitā is profound; because the liberation-doors of signlessness and wishlessness are profound, Prajñāpāramitā is profound.
O Subhūti, because the ten bodhisattva grounds are profound, Prajñāpāramitā is profound.
O Subhūti, because the five kinds of eyes are profound, Prajñāpāramitā is profound; because the six supernormal powers are profound, Prajñāpāramitā is profound.
O Subhūti, because the ten powers of the Buddha are profound, Prajñāpāramitā is profound; because the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha are profound, Prajñāpāramitā is profound.
O Subhūti, because the non-forgetfulness of Dharma is profound, Prajñāpāramitā is profound; because the nature of always maintaining equanimity is profound, Prajñāpāramitā is profound.
O Subhūti, because all-knowing wisdom is profound, Prajñāpāramitā is profound; because path-aspect wisdom and all-aspect wisdom are profound, Prajñāpāramitā is profound.
O Subhūti, because all Dharma-door dhāraṇī are profound, Prajñāpāramitā is profound; because all Dharma-door samādhis are profound, Prajñāpāramitā is profound.
O Subhūti, because the fruit of stream-entry is profound, Prajñāpāramitā is profound; because the fruits of once-returner, non-returner, and arhat are profound, Prajñāpāramitā is profound.
O Subhūti, because the fruit of the Pratyekabuddha is profound, Prajñāpāramitā is profound.
O Subhūti, because all practices of the great bodhisattvas are profound, Prajñāpāramitā is profound.
O Subhūti, because the supreme enlightenment of all Buddhas is profound, Prajñāpāramitā is profound.
Therefore, Prajñāpāramitā is called extremely profound.
Venerable Subhūti said to the Buddha:
World-Honored One, such Prajñāpāramitā is a great treasure.
The Buddha taught:
That is correct! Because Prajñā has the ability to bestow upon sentient beings various jewel-like merits and virtues.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasure of the ten paths of wholesome karma, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five supernormal powers.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of giving, morality, patience, diligence, meditative absorption, and Prajñāpāramitā.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the emptiness of internal phenomena, emptiness of external phenomena, emptiness of both internal and external phenomena, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of suchness, the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-transformation, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, the inconceivable realm, and all Noble Truths.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the four foundations of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and eightfold noble path.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the liberation-doors of emptiness, signlessness, and wishlessness.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasure of the ten bodhisattva grounds.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the five kinds of eyes and the six supernormal powers.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the ten powers of the Buddha, the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of non-forgetfulness of Dharma and the nature of always maintaining equanimity.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of all-knowing wisdom, path-aspect wisdom, and all-aspect wisdom.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of all Dharma-door dhāraṇī and all Dharma-door samādhis.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasures of the fruits of stream-entry, once-returner, non-returner, and arhat.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasure of the fruit of the Pratyekabuddha.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasure of all practices of the great bodhisattvas.
O Subhūti, this great treasure of Prajñāpāramitā has the ability to bestow upon sentient beings the Dharma treasure of the supreme enlightenment of all Buddhas.
Therefore, Prajñāpāramitā is called the great treasure.