THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 434
Chapter 38: THE GREAT TEACHER
At that time, the Venerable Śāriputra said to the Buddha:
“World-Honored One, this Prajñāpāramitā is able to illuminate and purify to the utmost extent. Therefore, all should revere and pay homage to this Prajñāpāramitā, which is respected and practiced by all devas, humans, and others.
Prajñāpāramitā is free from defilement because worldly phenomena cannot stain it.
Prajñāpāramitā is free from all obscurations of the three realms because it is able to cut off all darkened views and afflictions.
Prajñāpāramitā is the supreme leader, because it is the most noble and excellent among all the seeds of the factors of Bodhi.
Prajñāpāramitā is able to bring peace and security because it permanently cuts off all fearful, oppressive, and disastrous events.
Prajñāpāramitā is able to bestow light because it rescues sentient beings and enables them to attain the five kinds of eyes.
Prajñāpāramitā points out the Middle Way because it enables those who have gone astray to abandon extreme views on both sides.
Prajñāpāramitā is skillfully able to give rise to all-aspect wisdom, permanently cutting off all continuities and latent habits of afflictions.
Prajñāpāramitā is the mother of the Great Bodhisattvas because all Buddha-dharmas cultivated by Bodhisattvas arise from it.
Prajñāpāramitā is unborn and undying because its own nature is empty. Prajñāpāramitā is separated from all birth and death because it is neither permanent nor destroyed.
Prajñāpāramitā can serve as a refuge because it bestows the precious true Dharma upon sentient beings.
Prajñāpāramitā perfectly accomplishes the ten powers of the Tathāgata because it conquers all other forms of sophistry.
Prajñāpāramitā can turn the unsurpassed Dharma wheel, the twelve aspects of the unsurpassed Dharma wheel in three turnings, because it reaches all phenomena without flowing into transmigration or returning to cessation.
Prajñāpāramitā can reveal the non-contradictory nature of all phenomena because it manifests emptiness and the emptiness of intrinsic nature.
World-Honored One, how should Bodhisattvas, those who aspire to the Bodhisattva vehicle, Śrāvakas, those who aspire to the Śrāvaka vehicle, Pratyekabuddhas, and those who aspire to the Pratyekabuddha vehicle abide with regard to this Prajñāpāramitā?”
The Buddha said:
“Śāriputra, sentient beings should now make offerings to and pay homage to Prajñāpāramitā as they would to the Great Teacher. Thus, regarding Prajñāpāramitā, they should make offerings and pay homage as they would to the Great Teacher. Why? Śāriputra, because the Great Teacher is not different from Prajñāpāramitā, and Prajñāpāramitā is not different from the Great Teacher. The Great Teacher itself is Prajñāpāramitā; Prajñāpāramitā itself is the Great Teacher.
Śāriputra, all Tathāgatas, Arhats, Perfectly Enlightened Ones appear because of Prajñāpāramitā.
Śāriputra, all Great Bodhisattvas, Pratyekabuddhas, Arhats, and those who have attained the fruit of Stream Entry arise because of Prajñāpāramitā.
Śāriputra, all ten paths of wholesome karma in the world arise because of Prajñāpāramitā.
Śāriputra, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges all arise because of Prajñāpāramitā.
Śāriputra, all Perfections, from Dāna-pāramitā up to Prajñāpāramitā itself, arise because of Prajñāpāramitā.
Śāriputra, all emptinesses, from internal emptiness up to emptiness of the emptiness of intrinsic nature; the four foundations of mindfulness up to the eightfold Noble Path; and likewise, up to the ten powers of the Tathāgata, the eighteen unique qualities of the Buddha, and all-aspect wisdom—all arise because of Prajñāpāramitā.”
After reflecting, [Śakra] thought: “For what reason did Venerable Śāriputra ask the Buddha this question?” Then Śakra said to Śāriputra:
“Venerable Great One, what is the reason today that you have asked such a question?”
Venerable Śāriputra said to Śakra:
“Kāśika, through the protection of Prajñāpāramitā by skillful means, Great Bodhisattvas can, with regard to all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present—from the time they first generate the mind of enlightenment until they attain the unsurpassed enlightenment, turn the wondrous Dharma wheel, liberate immeasurable sentient beings, enter the realm of Nirvāṇa without remainder, and continue until the Dharma disappears—gather, contemplate, and rejoice in all the wholesome merits and roots of virtue accumulated throughout that endless period of time by using the aspects of emptiness and non-attainment as skillful means.
Having rejoiced, they dedicate them equally with all sentient beings toward unsurpassed enlightenment. It is for this reason that I asked this question.
Kāśika, Great Bodhisattvas who have studied Prajñāpāramitā surpass the Dāna, Pure Discipline, Patience, Diligence, and Meditative Absorption pāramitās by countless times.
Kāśika, just as there may be a person born blind, or a hundred, or a thousand, or more than a hundred thousand such people, but without someone with clear eyes to guide them, they still cannot even approach the right road, much less safely travel from afar to a capital city, village, or bustling marketplace.
Likewise, Dāna, Pure Discipline, Patience, Diligence, and Meditative Absorption pāramitās are like blind people. Without the clear-eyed guide of Prajñāpāramitā, they cannot even approach the correct Bodhisattva path, much less travel from afar to the capital city of all-aspect wisdom.
Kāśika, the five pāramitās such as Dāna must rely on the protection and guidance of Prajñāpāramitā; therefore, they are called those who possess eyes. And because they are preserved and supported by Prajñāpāramitā, these five pāramitās are called ‘those who have reached the other shore.’”
Śakra, Lord of the Devas, said to the Venerable Śāriputra:
“As the Venerable One has said, the five pāramitās such as Dāna must rely on Prajñāpāramitā for protection before they can be called those who have reached the other shore. Why not say that they must rely on Dāna or Meditative Absorption pāramitā for protection, and thus the other five reach the other shore? If so, why is only Prajñāpāramitā praised?”
Venerable Śāriputra said:
“Indeed, indeed! It is exactly as you have said. The six pāramitās, such as Dāna, support one another and can reach the other shore. However, only abiding in Prajñāpāramitā possesses complete great power and skillful means, enabling one to quickly perfect the cultivation of Dāna, Pure Discipline, Patience, Diligence, and Meditative Absorption pāramitās. It is not that abiding in the previous five enables one to accomplish this.
Therefore, Prajñāpāramitā is supreme, excellent, highest, wonderful, unsurpassed, and incomparable in relation to the previous five. For this reason, Prajñāpāramitā alone is praised as surpassing those five pāramitās.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, how should Great Bodhisattvas arouse Prajñāpāramitā?”
The Buddha said:
“Śāriputra, Great Bodhisattvas do not arouse Prajñāpāramitā in order to arouse form up to consciousness; they do not arouse Prajñāpāramitā in order to arouse the eye faculty up to the mind faculty; they do not arouse Prajñāpāramitā in order to arouse the form realm up to the Dharma realm; they do not arouse Prajñāpāramitā in order to arouse the eye element up to the mind element; they do not arouse Prajñāpāramitā in order to arouse the form element up to the Dharma element; they do not arouse Prajñāpāramitā in order to arouse the eye-consciousness element up to the mind-consciousness element; they do not arouse Prajñāpāramitā in order to arouse eye-contact up to mind-contact; they do not arouse Prajñāpāramitā in order to arouse the feelings arising from eye-contact as their condition up to the feelings arising from mind-contact as their condition; they do not arouse Prajñāpāramitā in order to arouse Dāna-pāramitā up to Prajñāpāramitā; they do not arouse Prajñāpāramitā in order to arouse emptiness of the internal up to emptiness of the emptiness of intrinsic nature; they do not arouse Prajñāpāramitā in order to arouse the four foundations of mindfulness up to the eightfold Noble Path; likewise, they do not arouse Prajñāpāramitā in order to arouse the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; they do not arouse Prajñāpāramitā in order to arouse all-wisdom, path-characteristic wisdom, or all-aspect wisdom; they do not arouse Prajñāpāramitā in order to arouse all phenomena.”
Śāriputra asked:
“World-Honored One, why do Great Bodhisattvas not arouse Prajñāpāramitā in order to arouse form up to all phenomena?”
The Buddha said:
“Śāriputra, because form up to all phenomena are not created, not born, not attained, not destroyed, and without intrinsic nature, Great Bodhisattvas do not arouse Prajñāpāramitā in order to arouse form up to all phenomena.”
Venerable Śāriputra again asked:
“World-Honored One, with what phenomena do Great Bodhisattvas’ arousing of this Prajñāpāramitā accord?”
The Buddha said:
“Śāriputra, the arousing of this Prajñāpāramitā by Great Bodhisattvas does not accord with any phenomenon. Because it does not accord, it is called Prajñāpāramitā.”
Śāriputra asked:
“Thus, with which phenomena does Prajñāpāramitā not accord?”
The World-Honored One said:
“Thus, Prajñāpāramitā does not accord with wholesome phenomena, does not accord with unwholesome phenomena, does not accord with worldly phenomena, does not accord with supramundane phenomena, does not accord with contaminated phenomena, does not accord with uncontaminated phenomena, does not accord with sinful phenomena, does not accord with non-sinful phenomena, does not accord with conditioned phenomena, and does not accord with unconditioned phenomena.
Why? Śāriputra, because Prajñāpāramitā does not grasp or attain any phenomenon whatsoever; therefore, it cannot be said to accord with such phenomena.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, could it be that this Prajñāpāramitā also does not accord with all-aspect wisdom?”
The Buddha said:
“Kāśika, indeed, indeed! It is exactly as you have said. This Prajñāpāramitā also does not accord with all-aspect wisdom, because this and that are not attained.”
“World-Honored One, why is it that Prajñāpāramitā does not accord with and does not attain all-aspect wisdom?”
Kāśika, the Perfection of Wisdom does not, with regard to the wisdom of the Omniscient One, in accordance with name, in accordance with characteristic, in accordance with activity, have union or attainment.
The Śākyamuni Buddha, how can it be said that the Perfection of Wisdom with regard to the wisdom of the Omniscient One can also be said to have union or attainment?
Kāśika, because the Perfection of Wisdom with regard to the wisdom of the Omniscient One, according to name, according to characteristic…, does not receive, does not grasp, does not abide, does not cease, does not cling, and does not relinquish. Thus, there is union and attainment, yet there is no union and no attainment.
Kāśika, the Perfection of Wisdom with regard to all phenomena likewise, according to name and characteristic…, does not receive, does not grasp, does not abide, does not cease, does not cling, and does not relinquish. Thus, there is union and attainment, yet there is no union and no attainment.
Śakra, lord of the gods, said to the Buddha:
“Wonderful indeed, World-Honored One! Thus the Perfection of Wisdom, because all phenomena are unborn, undestroyed, unmade, unaccomplished, unattained, and unruined. Because they appear through the absence of self-nature, although there is union and attainment, there is no union and no attainment. Therefore, this meaning and purport is truly inconceivable.”
At that time, the venerable Subhūti said:
“World-Honored One, if a Great Bodhisattva, while practicing the Perfection of Wisdom, gives rise to the thought: ‘Does this Perfection of Wisdom unite with phenomena, or does it not unite with phenomena?’—does this Great Bodhisattva completely abandon the Perfection of Wisdom and completely distance himself from the Perfection of Wisdom?”
The Buddha said:
“Subhūti, there is indeed a reason why Great Bodhisattvas abandon and distance themselves from the Perfection of Wisdom. That is, when a Great Bodhisattva practices the Perfection of Wisdom and has the thought: ‘This Perfection of Wisdom does not truly exist, is not genuine, is not firm, and is not independent,’ that Great Bodhisattva abandons the Perfection of Wisdom.”
The venerable Subhūti said:
“World-Honored One, if a Great Bodhisattva has faith in the Perfection of Wisdom, then in what phenomena does he not have faith?”
The Buddha said:
“Subhūti, when a Great Bodhisattva has faith in the Perfection of Wisdom, he does not have faith in form; he does not have faith in feeling, perception, formations, or consciousness. He does not have faith in the eye faculty; he does not have faith in the ear, nose, tongue, body, or mind faculties. He does not have faith in the form realm; he does not have faith in sound, smell, taste, touch, or phenomena realms. He does not have faith in the eye element; he does not have faith in the ear, nose, tongue, body, or mind elements. He does not have faith in the form element; he does not have faith in the sound, smell, taste, touch, or phenomena elements. He does not have faith in the eye-consciousness element; he does not have faith in the ear-, nose-, tongue-, body-, or mind-consciousness elements. He does not have faith in eye contact; he does not have faith in ear, nose, tongue, body, or mind contact. He does not have faith in the feelings arisen dependent upon eye contact; he does not have faith in the feelings arisen dependent upon ear, nose, tongue, body, or mind contact.
He does not have faith in the Perfection of Generosity; he does not have faith in the Perfection of Pure Conduct, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom. He does not have faith in emptiness of the internal; he does not have faith in emptiness of the external, emptiness of both the internal and external, 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 inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of no essence, emptiness of self-nature, emptiness of the self-nature of emptiness.
He does not have faith in the four foundations of mindfulness; he does not have faith in the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path. Thus, continuing up to the ten powers of the Buddha, he does not have faith in the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen exclusive qualities of the Buddha.
He does not have faith in the fruit of Stream-entry; he does not have faith in the fruit of Once-returning, Non-returning, or Arhatship. He does not have faith in Pratyekabuddha enlightenment; he does not have faith in all the practices of Great Bodhisattvas; he does not have faith in the unsurpassed, supreme enlightenment of all Buddhas. He does not have faith in the wisdom of omniscience; he does not have faith in the wisdom of the modes of the path or the wisdom of all aspects.”
The venerable Subhūti again said:
“World-Honored One, why is it that when a Great Bodhisattva has faith in the Perfection of Wisdom, he does not have faith in form, extending broadly up to not having faith in the wisdom of all aspects?”
The Buddha said:
“Subhūti, when Great Bodhisattvas practice the Perfection of Wisdom, they contemplate that all form cannot be grasped. Therefore, although they have faith in the Perfection of Wisdom, they do not have faith in form. Extending broadly, they contemplate that the wisdom of all aspects cannot be grasped. Therefore, although they have faith in the Perfection of Wisdom, they do not have faith in the wisdom of all aspects.
Therefore, Subhūti, when Great Bodhisattvas have faith in the Perfection of Wisdom, they do not have faith in form, extending broadly up to not having faith in the wisdom of all aspects.”
The venerable Subhūti said:
“World-Honored One, such a Perfection of Wisdom is the Great Perfection.”
The Buddha said:
“Subhūti, based on what meaning do you say: ‘Such a Perfection of Wisdom is the Great Perfection’?”
Subhūti said:
“World-Honored One, because this Perfection of Wisdom does not make form, up to consciousness, greater or smaller. Regarding the eye faculty up to the mind faculty, it does not make them greater or smaller. Regarding the form realm up to the phenomena realm, it does not make them greater or smaller. Regarding the eye element up to the mind element, it does not make them greater or smaller. Regarding the form element up to the phenomena element, it does not make them greater or smaller. Regarding the eye-consciousness element up to the mind-consciousness element, it does not make them greater or smaller. Regarding eye contact up to mind contact, it does not make them greater or smaller. Regarding the feelings arisen dependent upon eye contact up to the feelings arisen dependent upon mind contact, it does not make them greater or smaller.
Regarding the Perfection of Generosity up to the Perfection of Wisdom, it does not make them greater or smaller. Regarding emptiness of the internal up to emptiness of the self-nature of emptiness, it does not make them greater or smaller. Regarding the four foundations of mindfulness up to the eightfold noble path, it does not make them greater or smaller. Thus, continuing up to the ten powers of the Buddha and the eighteen exclusive qualities of the Buddha, it does not make them greater or smaller. Regarding the unsurpassed, supreme enlightenment of all Buddhas, it does not make it greater or smaller. Regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make them greater or smaller.
World-Honored One, based on this meaning I say that the Perfection of Wisdom is the Great Perfection.
World-Honored One, because this Perfection of Wisdom does not unite with form and does not separate from it; it does not unite with feeling, perception, formations, and consciousness and does not separate from them. Thus, up to the unsurpassed, supreme enlightenment of all Buddhas, it does not unite and does not separate; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not unite and does not separate.
World-Honored One, based on this meaning I say that the Perfection of Wisdom is the Great Perfection.
World-Honored One, because this Perfection of Wisdom does not measure form and does not make it beyond measure; it does not measure feeling, perception, formations, and consciousness and does not make them beyond measure. Thus, up to the unsurpassed, supreme enlightenment of all Buddhas, it does not measure and does not make beyond measure; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not measure and does not make beyond measure.
World-Honored One, based on this meaning I say that the Perfection of Wisdom is the Great Perfection.
World-Honored One, because this Perfection of Wisdom does not make form broad and does not make it narrow; it does not make feeling, perception, formations, and consciousness broad or narrow. Thus, up to the unsurpassed, supreme enlightenment of all Buddhas, it does not make broad and does not make narrow; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make broad and does not make narrow.
World-Honored One, based on this meaning I say that the Perfection of Wisdom is the Great Perfection.
World-Honored One, because this Perfection of Wisdom does not make form strong and does not make it weak; it does not make feeling, perception, formations, and consciousness strong or weak. Thus, up to the unsurpassed, supreme enlightenment, it does not make strong and does not make weak; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make strong and does not make weak.
World-Honored One, based on this meaning I say that the Perfection of Wisdom is the Great Perfection.
World-Honored One, if a Great Bodhisattva who has newly turned toward the Great Vehicle relies upon the Perfection of Wisdom up to the Perfection of Generosity and has the thought:
‘This Perfection of Wisdom does not make form greater or smaller; it does not make feeling, perception, formations, and consciousness greater or smaller; up to the unsurpassed, supreme enlightenment of all Buddhas, it does not make it greater or smaller; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make them greater or smaller.
This Perfection of Wisdom does not unite with form and does not separate from form; it does not unite with feeling, perception, formations, and consciousness and does not separate from them; up to the unsurpassed, supreme enlightenment of all Buddhas, it does not unite and does not separate; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not unite and does not separate.
This Perfection of Wisdom does not measure form and does not make it beyond measure; it does not measure feeling, perception, formations, and consciousness and does not make them beyond measure; up to the unsurpassed, supreme enlightenment of all Buddhas, it does not measure and does not make beyond measure; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not measure and does not make beyond measure.
This Perfection of Wisdom does not make form broad and does not make it narrow; it does not make feeling, perception, formations, and consciousness broad or narrow; up to the unsurpassed, supreme enlightenment of all Buddhas, it does not make broad and does not make narrow; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make broad and does not make narrow.
This Perfection of Wisdom does not make form strong and does not make it weak; it does not make feeling, perception, formations, and consciousness strong or weak; up to the unsurpassed, supreme enlightenment of all Buddhas, it does not make strong and does not make weak; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it does not make strong and does not make weak.’
World-Honored One, this Great Bodhisattva, because of arising such thoughts, is not practicing the Perfection of Wisdom.
World-Honored One, if a Great Bodhisattva who has newly turned toward the Great Vehicle relies upon the Perfection of Wisdom up to the Perfection of Generosity and gives rise to thoughts such as these:
‘Thus, this Perfection of Wisdom makes form greater and smaller; it also makes feeling, perception, formations, and consciousness greater and smaller; up to the unsurpassed, supreme enlightenment of all Buddhas, it makes it greater and smaller; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it makes them greater and smaller.
This Perfection of Wisdom makes form unite and separate; it also makes feeling, perception, formations, and consciousness unite and separate; up to the unsurpassed, supreme enlightenment of all Buddhas, it makes union and separation; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it makes union and separation.
This Perfection of Wisdom makes form measurable and beyond measure; it also makes feeling, perception, formations, and consciousness measurable and beyond measure; up to the unsurpassed, supreme enlightenment of all Buddhas, it makes measurable and beyond measure; regarding the Thus-Come Ones, Worthy Ones, Perfectly Enlightened Ones, it makes measurable and beyond measure.’”
Prajñā-pāramitā thus, with regard to form, makes it greater and makes it smaller; with regard to feeling, perception, formations, and consciousness, it also makes them greater and makes them smaller; up to and including the unsurpassed state of Enlightenment of the Buddhas, it makes it greater and makes it smaller; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also makes them greater and makes them smaller.
Such Prajñā-pāramitā, with regard to form, makes it stronger and makes it weaker; with regard to feeling, perception, formations, and consciousness, it also makes them stronger and makes them weaker; up to and including the unsurpassed state of Enlightenment of the Buddhas, it makes it stronger and makes it weaker; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it makes them stronger and makes them weaker.
O World-Honored One, this Great Bodhisattva, because he gives rise to such thoughts, is not practicing Prajñā-pāramitā.
O World-Honored One, if a Great Bodhisattva who has newly aspired toward the Great Vehicle, without relying upon Prajñā-pāramitā up to Dāna-pāramitā, gives rise to such thoughts:
“Thus, this Prajñā-pāramitā, with regard to form, does not make it greater and does not make it smaller; with regard to feeling, perception, formations, and consciousness, it also does not make them greater and does not make them smaller; up to and including the unsurpassed state of Enlightenment of the Buddhas, it does not make it greater and does not make it smaller; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also does not make them greater and does not make them smaller.
This Prajñā-pāramitā, with regard to form, does not unite and does not disperse; with regard to feeling, perception, formations, and consciousness, it also does not unite and does not disperse; up to and including the unsurpassed state of Enlightenment of the Buddhas, it does not unite and does not disperse; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also does not unite and does not disperse.
This Prajñā-pāramitā, with regard to form, does not measure and does not make immeasurable; with regard to feeling, perception, formations, and consciousness, it also does not measure and does not make immeasurable; up to and including the unsurpassed state of Enlightenment of the Buddhas, it does not measure and does not make immeasurable; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also does not measure and does not make immeasurable.
This Prajñā-pāramitā, with regard to form, does not expand and does not contract; with regard to feeling, perception, formations, and consciousness, it also does not expand and does not contract; up to and including the unsurpassed state of Enlightenment of the Buddhas, it does not expand and does not contract; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also does not expand and does not contract.
This Prajñā-pāramitā, with regard to form, does not strengthen and does not weaken; with regard to feeling, perception, formations, and consciousness, it also does not strengthen and does not weaken; up to and including the unsurpassed state of Enlightenment of the Buddhas, it does not strengthen and does not weaken; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also does not strengthen and does not weaken.”
O World-Honored One, this Great Bodhisattva, because he gives rise to such thoughts, is not truly practicing Prajñā-pāramitā.
O World-Honored One, if a Great Bodhisattva who has newly aspired toward the Great Vehicle, without relying upon Prajñā up to Dāna-pāramitā, gives rise to such thoughts:
“Thus, this Prajñā-pāramitā, with regard to form, makes it greater and makes it smaller; with regard to feeling, perception, formations, and consciousness, it also makes them greater and makes them smaller; up to and including the unsurpassed state of Enlightenment of the Buddhas, it makes it greater and makes it smaller; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also makes them greater and makes them smaller.
This Prajñā-pāramitā, with regard to form, unites and disperses; with regard to feeling, perception, formations, and consciousness, it also unites and disperses; up to and including the unsurpassed state of Enlightenment of the Buddhas, it unites and disperses; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also unites and disperses.
This Prajñā-pāramitā, with regard to form, measures and makes immeasurable; with regard to feeling, perception, formations, and consciousness, it also measures and makes immeasurable; up to and including the unsurpassed state of Enlightenment of the Buddhas, it measures and makes immeasurable; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also measures and makes immeasurable.
This Prajñā-pāramitā, with regard to form, expands and contracts; with regard to feeling, perception, formations, and consciousness, it also expands and contracts; up to and including the unsurpassed state of Enlightenment of the Buddhas, it expands and contracts; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also expands and contracts.
This Prajñā-pāramitā, with regard to form, strengthens and weakens; with regard to feeling, perception, formations, and consciousness, it also strengthens and weakens; up to and including the unsurpassed state of Enlightenment of the Buddhas, it also strengthens and weakens; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it also strengthens and weakens.”
O World-Honored One, this Great Bodhisattva, because he gives rise to such thoughts, is not practicing Prajñā-pāramitā. Why? O World-Honored One, if a Great Bodhisattva gives rise to thoughts such as:
“Thus, this Prajñā-pāramitā, with regard to form, either makes it greater and smaller, or does not make it greater and smaller; with regard to feeling, perception, formations, and consciousness, it either makes them greater and smaller, or does not make them greater and smaller; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either makes it greater and smaller, or does not make it greater and smaller; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either makes them greater and smaller, or does not make them greater and smaller.
This Prajñā-pāramitā, with regard to form, either unites and disperses, or does not unite and disperse; with regard to feeling, perception, formations, and consciousness, it either unites and disperses, or does not unite and disperse; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either unites and disperses, or does not unite and disperse; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either unites and disperses, or does not unite and disperse.
This Prajñā-pāramitā, with regard to form, either measures and makes immeasurable, or does not measure and does not make immeasurable; with regard to feeling, perception, formations, and consciousness, it either measures and makes immeasurable, or does not measure and does not make immeasurable; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either measures and makes immeasurable, or does not measure and does not make immeasurable; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either measures and makes immeasurable, or does not measure and does not make immeasurable.
This Prajñā-pāramitā, with regard to form, either expands and contracts, or does not expand and contract; with regard to feeling, perception, formations, and consciousness, it either expands and contracts, or does not expand and contract; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either expands and contracts, or does not expand and contract; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either expands and contracts, or does not expand and contract.
This Prajñā-pāramitā, with regard to form, either strengthens and weakens, or does not strengthen and weaken; with regard to feeling, perception, formations, and consciousness, it either strengthens and weakens, or does not strengthen and weaken; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either strengthens and weakens, or does not strengthen and weaken; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either strengthens and weakens, or does not strengthen and weaken.”
O World-Honored One, all such things are not the resultant fruition of Prajñā-pāramitā.
O World-Honored One, if a Great Bodhisattva gives rise to thoughts such as:
“Thus, this Prajñā-pāramitā, with regard to form, either makes it greater and smaller, or does not make it greater and smaller; with regard to feeling, perception, formations, and consciousness, it either makes them greater and smaller, or does not make them greater and smaller; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either makes it greater and smaller, or does not make it greater and smaller; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either makes them greater and smaller, or does not make them greater and smaller.
This Prajñā-pāramitā, with regard to form, either unites and disperses, or does not unite and disperse; with regard to feeling, perception, formations, and consciousness, it either unites and disperses, or does not unite and disperse; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either unites and disperses, or does not unite and disperse; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either unites and disperses, or does not unite and disperse.
This Prajñā-pāramitā, with regard to form, either measures and makes immeasurable, or does not measure and does not make immeasurable; with regard to feeling, perception, formations, and consciousness, it either measures and makes immeasurable, or does not measure and does not make immeasurable; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either measures and makes immeasurable, or does not measure and does not make immeasurable; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either measures and makes immeasurable, or does not measure and does not make immeasurable.
This Prajñā-pāramitā, with regard to form, either expands and contracts, or does not expand and contract; with regard to feeling, perception, formations, and consciousness, it either expands and contracts, or does not expand and contract; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either expands and contracts, or does not expand and contract; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either expands and contracts, or does not expand and contract.
This Prajñā-pāramitā, with regard to form, either strengthens and weakens, or does not strengthen and weaken; with regard to feeling, perception, formations, and consciousness, it either strengthens and weakens, or does not strengthen and weaken; up to and including the unsurpassed state of Enlightenment of the Buddhas, it either strengthens and weakens, or does not strengthen and weaken; with regard to the Tathāgatas, the Worthy Ones, the Perfectly and Fully Enlightened Ones, it either strengthens and weakens, or does not strengthen and weaken.”
O World-Honored One, this Great Bodhisattva is called one who greatly grasps and does not practice Prajñā-pāramitā. Why? Because there is no thought of grasping that can attain the unsurpassed state of Enlightenment.
For what reason is this so? O World-Honored One, since sentient beings are unborn, one should contemplate that Prajñā-pāramitā is also unborn. Since form is unborn, one should contemplate that feeling, perception, formations, and consciousness are also unborn. Since feeling, perception, formations, and consciousness are unborn, one should contemplate that Prajñā-pāramitā is also unborn. Thus, up to the unsurpassed state of Enlightenment of the Buddhas being unborn, one should contemplate that Prajñā-pāramitā is also unborn. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones are unborn, one should contemplate that Prajñā-pāramitā is also unborn.
O World-Honored One, since sentient beings have no intrinsic nature, one should contemplate that Prajñā-pāramitā also has no intrinsic nature. Since form has no intrinsic nature, one should contemplate that Prajñā-pāramitā also has no intrinsic nature. Since feeling, perception, formations, and consciousness have no intrinsic nature, one should contemplate that Prajñā-pāramitā also has no intrinsic nature. Thus, up to the unsurpassed state of Enlightenment of the Buddhas having no intrinsic nature, one should contemplate that Prajñā-pāramitā also has no intrinsic nature. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones have no intrinsic nature, one should contemplate that Prajñā-pāramitā also has no intrinsic nature.
O World-Honored One, since sentient beings do not truly exist, one should contemplate that Prajñā-pāramitā also does not truly exist. Since form does not truly exist, one should contemplate that Prajñā-pāramitā also does not truly exist. Since feeling, perception, formations, and consciousness do not truly exist, one should contemplate that Prajñā-pāramitā also does not truly exist. Thus, up to the unsurpassed state of Enlightenment of the Buddhas not truly existing, one should contemplate that Prajñā-pāramitā also does not truly exist. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones do not truly exist, one should contemplate that Prajñā-pāramitā also does not truly exist.
O World-Honored One, since sentient beings are empty, one should contemplate that Prajñā-pāramitā is also empty. Since form is empty, one should contemplate that Prajñā-pāramitā is also empty. Since feeling, perception, formations, and consciousness are empty, one should contemplate that Prajñā-pāramitā is also empty. Thus, up to the unsurpassed state of Enlightenment of the Buddhas being empty, one should contemplate that Prajñā-pāramitā is also empty. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones are empty, one should contemplate that Prajñā-pāramitā is also empty.
O World-Honored One, since sentient beings are detached, one should contemplate that Prajñā-pāramitā is also detached. Since form is detached, one should contemplate that Prajñā-pāramitā is also detached. Since feeling, perception, formations, and consciousness are detached, one should contemplate that Prajñā-pāramitā is also detached. Thus, up to the unsurpassed state of Enlightenment of the Buddhas being detached, one should contemplate that Prajñā-pāramitā is also detached. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones are detached, one should contemplate that Prajñā-pāramitā is also detached.
O World-Honored One, since sentient beings cannot be apprehended, one should contemplate that Prajñā-pāramitā also cannot be apprehended. Since form cannot be apprehended, one should contemplate that Prajñā-pāramitā also cannot be apprehended. Since feeling, perception, formations, and consciousness cannot be apprehended, one should contemplate that Prajñā-pāramitā also cannot be apprehended. Thus, up to the unsurpassed state of Enlightenment of the Buddhas being unable to be apprehended, one should contemplate that Prajñā-pāramitā also cannot be apprehended. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones cannot be apprehended, one should contemplate that Prajñā-pāramitā also cannot be apprehended.
O World-Honored One, since sentient beings cannot be conceived, one should contemplate that Prajñā-pāramitā also cannot be conceived. Since form cannot be conceived, one should contemplate that Prajñā-pāramitā also cannot be conceived. Since feeling, perception, formations, and consciousness cannot be conceived, one should contemplate that Prajñā-pāramitā also cannot be conceived. Thus, up to the unsurpassed state of Enlightenment of the Buddhas being inconceivable, one should contemplate that Prajñā-pāramitā also cannot be conceived. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones are inconceivable, one should contemplate that Prajñā-pāramitā also cannot be conceived.
O World-Honored One, since sentient beings are not destroyed, one should contemplate that Prajñā-pāramitā is also not destroyed. Since form is not destroyed, one should contemplate that Prajñā-pāramitā is also not destroyed. Since feeling, perception, formations, and consciousness are not destroyed, one should contemplate that Prajñā-pāramitā is also not destroyed. Thus, up to the unsurpassed state of Enlightenment of the Buddhas not being destroyed, one should contemplate that Prajñā-pāramitā is also not destroyed. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones are not destroyed, one should contemplate that Prajñā-pāramitā is also not destroyed.
O World-Honored One, since sentient beings do not cognize, one should contemplate that Prajñā-pāramitā also does not cognize. Since form does not cognize, one should contemplate that Prajñā-pāramitā also does not cognize. Since feeling, perception, formations, and consciousness do not cognize, one should contemplate that Prajñā-pāramitā also does not cognize. Thus, up to the unsurpassed state of Enlightenment of the Buddhas not cognizing, one should contemplate that Prajñā-pāramitā also does not cognize. Since all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones do not cognize, one should contemplate that Prajñā-pāramitā also does not cognize.
O World-Honored One, since the power of sentient beings is not accomplished, one should contemplate that Prajñā-pāramitā is also the power that is not accomplished. Since the power of form is not accomplished, one should contemplate that Prajñā-pāramitā is also the power that is not accomplished. Since the power of feeling, perception, formations, and consciousness is not accomplished, one should contemplate that Prajñā-pāramitā is also the power that is not accomplished. Thus, up to the power of the unsurpassed state of Enlightenment of the Buddhas not being accomplished, one should contemplate that Prajñā-pāramitā is also the power that is not accomplished. Since the power of all Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened Ones is not accomplished, one should contemplate that Prajñā-pāramitā is also the power that is not accomplished.
O World-Honored One, based on this meaning, I say that the Prajñā-pāramitā of the Great Bodhisattvas is the Great Perfection of Wisdom.
Chapter 39: HELL (1)
At that time, the Venerable Śāriputra addressed the Buddha, saying:
Venerable World-Honored One, if a Great Bodhisattva is able to have faith in and understand this Prajñāpāramitā, then from where has this Great Bodhisattva been born here? After generating the aspiration toward the unsurpassed perfect enlightenment, for how long has this Great Bodhisattva passed through time? How many Tathāgatas, Arhats, Perfectly Enlightened Ones has this Great Bodhisattva previously approached and made offerings to? How long has this Great Bodhisattva practiced Giving up to Prajñāpāramitā? How is it possible to have faith in and understand the profound meaning of Prajñāpāramitā in such a way?
The Buddha told Śāriputra:
If a Great Bodhisattva is able to have faith in and understand this Prajñāpāramitā, then this Great Bodhisattva has previously, in the assemblies of countless, innumerable, boundless Tathāgatas, Arhats, Perfectly Enlightened Ones throughout the ten directions of worlds as numerous as the sands of the Ganges River, been born and come to this place.
This Great Bodhisattva has generated the aspiration toward the unsurpassed perfect enlightenment throughout immeasurable, innumerable, boundless hundreds of thousands, hundreds of billions, hundreds of trillions of eons.
This Great Bodhisattva has previously approached and made offerings to immeasurable, innumerable, boundless, inconceivable, incalculable Tathāgatas, Arhats, Perfectly Enlightened Ones.
From the time this Great Bodhisattva first generated the aspiration, they have constantly diligently cultivated Giving, Pure Conduct, Patience, Effort, Meditative Concentration, and Prajñāpāramitā throughout immeasurable, innumerable, boundless hundreds of thousands, hundreds of trillions of eons.
Śāriputra, when this Great Bodhisattva either sees or hears Prajñāpāramitā, they then think: “I have encountered the Great Teacher and heard the Great Teacher speak.”
Śāriputra, this Great Bodhisattva takes the absence of characteristics, non-duality, and non-attainment as skillful means, and is therefore able to correctly have faith in and understand the profound meaning of Prajñāpāramitā in such a way.
Venerable Subhūti said:
Venerable World-Honored One, as the Buddha has taught, when this Great Bodhisattva either sees or hears Prajñāpāramitā, they think: “I have encountered the Great Teacher and heard the Great Teacher speak.” Venerable World-Honored One, does anyone still exist who can hear or see this profound Prajñāpāramitā?
The Buddha taught:
Subhūti, the profound Prajñāpāramitā truly has no one who can hear it or see it. Why? Subhūti, the profound Prajñāpāramitā is truly not a phenomenon that can be heard or seen.
Subhūti, Prajñāpāramitā is not seen and not heard because all phenomena are extremely subtle and secret. Even the Perfection of Giving is not seen and not heard because all phenomena are extremely subtle and secret.
Phenomena that are not internal are not seen and not heard because all phenomena are extremely subtle and secret. Even phenomena that are empty, without inherent nature, are not seen and not heard because all phenomena are extremely subtle and secret.
The Four Foundations of Mindfulness are not seen and not heard because all phenomena are extremely subtle and secret. Even the Eightfold Noble Path is not seen and not heard because all phenomena are extremely subtle and secret.
Thus, even up to the Ten Powers of the Tathāgata, they are not seen and not heard because all phenomena are extremely subtle and secret. Even up to the Eighteen Unshared Buddha Qualities, they are not seen and not heard because all phenomena are extremely subtle and secret.
The unsurpassed perfect enlightenment of all Buddhas is not seen and not heard because all phenomena are extremely subtle and secret. All Tathāgatas, Arhats, Perfectly Enlightened Ones are not seen and not heard because all phenomena are extremely subtle and secret.
Venerable Subhūti said to the Buddha:
Venerable World-Honored One, after Great Bodhisattvas have accumulated virtuous practices toward unsurpassed perfect enlightenment, for how long must they practice before they are able to study this profound Prajñāpāramitā?
The Buddha taught:
Subhūti, regarding this matter, it should be analyzed clearly. Subhūti, there are Great Bodhisattvas who, from the moment they first generate the aspiration, are able to study the profound Prajñāpāramitā, and are also able to study the Perfection of Meditative Concentration, Effort, Patience, Pure Conduct, and Giving.
Subhūti, because this Great Bodhisattva possesses skillful means, they do not destroy any phenomena, do not see phenomena as increasing or decreasing, and constantly do not separate from the right practices corresponding to the Perfection of Giving up to the Perfection of Prajñā. They constantly do not separate from the Buddhas, the World-Honored Ones, and the assemblies of Great Bodhisattvas. From one Buddha land to another Buddha land, they wish to bring the finest and most excellent offerings to respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones, and the assemblies of Great Bodhisattvas, and they accomplish this completely according to their wishes. They are also able to plant wholesome roots before those Tathāgatas so as to quickly achieve complete perfection.
Wherever this Great Bodhisattva takes birth, they are never born from a mother’s womb; their mind is constantly not mixed with afflictions, and they have never once given rise to the mind of the Two Vehicles.
This Great Bodhisattva constantly does not separate from supreme spiritual powers, traveling from one Buddha land to another Buddha land to bring about the maturation of sentient beings and to adorn and purify Buddha lands.
Subhūti, this Great Bodhisattva is able to correctly cultivate and study the profound Prajñāpāramitā.