Embedded Files
Fourth Assembly:
Taishō no. 220
Fascicle 545
Taishō no. 220
Fascicle 545
Translated by Imperial Decree by Tripiṭakācārya Xuanzang
Translated by Imperial Decree by Tripiṭakācārya Xuanzang
Translated into English by Shaku Shingan (6.2026)
Translated into English by Shaku Shingan (6.2026)
At that time, in the assembly, there was a bhikṣu who joined his palms towards the Buddha and said: “O Bhagavān! I should pay reverence to the profound Prajñā Pāramitā, saying that in this Prajñā Pāramitā there is no dharma that can arise, and no dharma that can cease.”
The Buddha addressed Subhūti: “Thus it is! Thus it is! It is just as you have said.”
At that time, Subhūti again addressed the Buddha, saying: “How is this Prajñā Pāramitā so profound, difficult to believe, and difficult to understand?”
The Buddha addressed Subhūti: “Form is neither bound nor liberated. Why is it so? Because form takes non-existence as its self-existence. Feeling, perception, formations, and consciousness are neither bound nor liberated. Why is it so? Feeling, perception, formations, and consciousness take non-existence as their self-existence.
“Moreover, O Subhūti! The prior limit of form is neither bound nor liberated. Why is it so? Because the prior limit of form takes non-existence as its self-existence. The posterior limit of form is neither bound nor liberated. Why is it so? Because the posterior limit of form takes non-existence as its self-existence. The middle limit of form is neither bound nor liberated. Why is it so? Because the middle limit of form takes non-existence as its self-existence. The prior limit of feeling, perception, formations, and consciousness is neither bound nor liberated. Why is it so? The prior limit of feeling, perception, formations, and consciousness takes non-existence as its self-existence. The posterior limit of feeling, perception, formations, and consciousness is neither bound nor liberated. Why is it so? The posterior limit of feeling, perception, formations, and consciousness takes non-existence as its self-existence. The middle limit of feeling, perception, formations, and consciousness is neither bound nor liberated. Why is it so? The middle limit of feeling, perception, formations, and consciousness takes non-existence as its self-existence.” The Venerable Subhūti again addressed the Buddha, saying: “The profound Prajñā Pāramitā is very difficult to believe and understand! The profound Prajñā Pāramitā is extremely difficult to believe and understand!”
The Venerable Subhūti again addressed the Buddha, saying: “The profound Prajñā Pāramitā is very difficult to believe and understand! The profound Prajñā Pāramitā is extremely difficult to believe and understand!”
The Buddha addressed Subhūti: “Thus it is! Thus it is! It is just as you have said. Why is that so? O Subhūti! The purity of form is the purity of the fruit, and the purity of the fruit is the purity of form. Why is it so? This purity of form and purity of the fruit are not two, not divided into two, not distinct, and not cut off. The purity of feeling, perception, formations, and consciousness is the purity of the fruit, and the purity of the fruit is the purity of feeling, perception, formations, and consciousness. Why is it so? This purity of feeling, perception, formations, and consciousness and the purity of the fruit are not two, not divided into two, not distinct, and not cut off.
“Moreover, O Subhūti! The purity of form is the purity of all knowledge, and the purity of all knowledge is the purity of form. Why is it so? This purity of form and purity of all knowledge are not two, not divided into two, not distinct, and not cut off. The purity of feeling, perception, formations, and consciousness is the purity of the knowledge of all knowledge, and the purity of the knowledge of all knowledge is the purity of feeling, perception, formations, and consciousness. Why is it so? This purity of feeling, perception, formations, and consciousness and the purity of all knowledge are not two, not divided into two, not distinct, and not cut off.”
At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! This Prajñā Pāramitā is the most profound.”
At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! This Prajñā Pāramitā is the most profound.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is capable of illuminating all.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is a great light.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is eternal without continuity.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is originally without defilement.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is without attainment and without clear realisation.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā has nothing that arises.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is ultimately unborn.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā does not arise in the desire realm, does not arise in the form realm, and does not arise in the formless realm.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is without knowledge and without understanding.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “Regarding what dharmas is this Prajñā Pāramitā without knowledge and without understanding?”
The Buddha said: “Regarding form, it is without knowledge and without understanding. Why is it so? Because it is extremely pure. Regarding feeling, perception, formations, and consciousness, it is without knowledge and without understanding. Why is it so? Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is without loss and without gain regarding sarvajña.”
The Buddha said: “Thus it is! Because it is extremely pure.”
Śāriputra said: “This Prajñā Pāramitā is without grasping and without rejecting regarding all dharmas.”
The Buddha said: “Thus it is! Because it is extremely pure.”
At that time, Subhūti also addressed the Buddha, saying: “Because the self is pure, form is pure.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is pure, feeling, perception, formations, and consciousness are pure.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is pure, the fruit is pure.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is pure, all knowledge is pure.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is pure, there is no attainment and no clear realisation.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is boundless, form is boundless.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “Because the self is boundless, feeling, perception, formations, and consciousness are boundless.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “If a bodhisattva mahāsattva can awaken in this way, this is the Prajñā Pāramitā.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “This Prajñā Pāramitā is not this shore, not the other shore, and does not abide in the middle.”
The Buddha said: “Thus it is! Because it is ultimately pure.”
Subhūti said again: “If a bodhisattva mahāsattva gives rise to such a conception, he abandons the Prajñā Pāramitā and is far removed from the Prajñā Pāramitā.”
The Buddha addressed Subhūti: “Thus it is! Thus it is! Why is that so? This bodhisattva mahāsattva is attached to names and attached to characteristics.”
The Venerable Subhūti then addressed the Buddha, saying: “How wonderful! O Bhagavān! It is extraordinary! O Sugata! You have, in regard to the assembly of bodhisattva mahāsattvas and in regard to this Prajñā Pāramitā, well revealed and analysed the characteristics of ultimate attachment.”
Then, Śāriputra asked Subhūti: “How does a bodhisattva mahāsattva give rise to the characteristics of attachment regarding the profound Prajñā Pāramitā?”
Subhūti answered: “If a bodhisattva mahāsattva, regarding form, predicates emptiness and gives rise to attachment to the conception of emptiness; regarding feeling, perception, formations, and consciousness, predicates emptiness and gives rise to attachment to the conception of emptiness; regarding past dharmas, predicates past dharmas and gives rise to attachment to the conception of past dharmas; regarding future dharmas, predicates future dharmas and gives rise to attachment to the conception of future dharmas; regarding present dharmas, predicates present dharmas and gives rise to attachment to the conception of present dharmas; if he predicates that sons of good family of the bodhisattvayāna generate such merit when they first arouse their aspiration, this is also named the characteristic of attachment.”
Then, Śakra, Lord of the Devas, asked Subhūti: “For what reason is this named the characteristic of attachment?”
Subhūti answered: “If one predicates that ‘this is the great bodhicitta,’ if one grasps that ‘this is the initial bodhicitta,’ and dedicates the merits to unexcelled perfect bodhi, this is named the characteristic of attachment. O Kauśika! The original nature of that aspiration is empty; it cannot be dedicated. Those sons of good family, and so forth, who are abiding on the bodhisattvayāna, if they make this grasping: ‘I am proceeding towards the Mahāyāna.’ All such as these are named the characteristics of attachment. Therefore, regarding the assembly of bodhisattva mahāsattvas, those who wish to demonstrate, encourage, praise, and rejoice in those sentient beings who set out towards the Mahāyāna for unexcelled perfect bodhi, should demonstrate, encourage, praise, and rejoice in accordance with true characteristics. If those sentient beings can thus demonstrate, encourage, praise, and rejoice in other sentient beings, they will not harm themselves nor harm others, and this is what all tathāgatas should permit. O Kauśika! Those sons of good family, and so forth, riding on the Mahāyāna, if they can thus demonstrate, encourage, praise, and rejoice in those sentient beings proceeding towards the bodhisattvayāna, they will then be able to be far removed from all grasping and attachment.”
At that time, the Bhagavān praised Subhūti, saying: “Sādhu! Sādhu! You are now well able to explain the characteristics of grasping and attachment for the bodhisattvas, causing the bodhisattvas to become aware and be far removed from them. There are further subtle graspings and attachments beyond this that I shall explain to you; you should listen closely! Pay extremely good attention.”
Subhūti said: “Indeed! Please explain! We are eager to listen.”
The Buddha addressed Subhūti: “If sons of good family and others, riding on the Mahāyāna and desiring to proceed towards unexcelled perfect bodhi, regarding the merit and roots of good of all tathāgata, arhat, samyak-saṃbuddhas, take up characteristics and recollect them with a pure mind of faith, then according to whatever characteristics are taken up, it is all named grasping and attachment. Why is that so? Because all taking up of characteristics is named grasping and attachment. If, regarding the effluent-free dharmas of all tathāgata, arhat, samyak-saṃbuddhas of the past, future, and present, they give rise to deep rejoicing, and furthermore hold these wholesome roots from rejoicing, they share them equally in common with all sentient beings and dedicate them to unexcelled and perfect bodhi, this is also named grasping and attachment. Why is that so? Because the true nature of all dharmas is not past, not future, and not present, and it is far removed from the three times. It is not possible to dedicate that which is separate from the three times, because dharmas separated from the three times cannot have their characteristics taken up, cannot be used as a support, and are without the matters of seeing, hearing, awakening, and knowing.”
The Venerable Subhūti then addressed the Buddha, saying: “The true nature of all dharmas is the most profound.”
The Buddha said: “Thus it is! Because its fundamental nature is detached.”
Subhūti said again: “The fundamental nature of this Prajñā Pāramitā is profound.”
The Buddha said: “Thus it is! Because its fundamental nature is pure.”
Subhūti said again: “The fundamental nature of this Prajñā Pāramitā is pure.”
The Buddha said: “Thus it is! Because its fundamental nature is detached.”
Subhūti said again: “This Prajñā Pāramitā should be universally revered.”
The Buddha said: “Thus it is! Because the fundamental nature of all dharmas is detached. Subhūti, you should know! If the fundamental nature of all dharmas is far removed, that is the Prajñā Pāramitā. Why is that so? The Tathāgata realises that the true nature of all dharmas is without creation and without action.”
Subhūti said again: “Therefore, the tathāgata, arhat, samyak-saṃbuddha, because there is nothing realised regarding all dharmas, is named the manifestly perfectly awakened one.”
The Buddha said: “Thus it is! Because all dharmas are of one nature, not two. Subhūti, you should know! The one nature of all dharmas is non-nature, and the non-nature of all dharmas is one nature, thus the one nature and non-nature of all dharmas is the original true nature, and this original true nature is one characteristic, that is to say, the signless. Therefore, O Subhūti! All the tathāgata, arhat, samyak-saṃbuddhas, because there is nothing realised regarding all dharmas, are named the manifestly perfectly awakened one. Why is that so? Because the fundamental nature of all dharmas is only one, not two. Subhūti, you should know! The fundamental nature of all dharmas is free from fundamental nature, and this non-fundamental nature is the fundamental nature; being able to know in this way is being able to be far removed from all grasping and attachment.”
Subhūti said again: “This Prajñā Pāramitā is difficult to awaken to and know.”
The Buddha said: “Thus it is! Because there is no knower.”
Subhūti said again: “This Prajñā Pāramitā is inconceivable.”
The Buddha said: “Thus it is! Because it is not fully known by any mind.”
Subhūti said again: “This Prajñā Pāramitā has no creation or action.”
The Buddha said: “Thus it is! Because an agent is inapprehensible.”
At that time, the Venerable Subhūti again addressed the Buddha, saying: “O Bhagavān! How should a bodhisattva mahāsattva practise the Prajñā Pāramitā?”
The Buddha addressed Subhūti: “If bodhisattva mahāsattvas do not practise in form, this is practising the Prajñā Pāramitā; if they do not practise in feeling, perception, formations, and consciousness, this is practising the Prajñā Pāramitā. Moreover, O Subhūti! If bodhisattva mahāsattvas do not practise in the emptiness of form, this is practising the Prajñā Pāramitā; if they do not practise in the emptiness of feeling, perception, formations, and consciousness, this is practising the Prajñā Pāramitā. Moreover, O Subhūti! If bodhisattva mahāsattvas do not practise the characteristic of the non-fulfilment of form, this is practising the Prajñā Pāramitā; if they do not practise in the non-fulfilment of feeling, perception, formations, and consciousness, this is practising the Prajñā Pāramitā. Why is that so? The non-fulfilment of form is not form, the non-fulfilment of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness, and if they do not practise in this way, this is practising the Prajñā Pāramitā.”
At that time, Subhūti directly addressed the Buddha, saying: “It’s extraordinary! O Bhagavān! How wonderful! O Sugata! Amidst all attachments, you speak of the characteristic of non-attachment.”
The Buddha addressed Subhūti: “If bodhisattva mahāsattvas do not practise the characteristic of non-attachment to form, this is practising the Prajñā Pāramitā; if they do not practise in the characteristic of non-attachment to feeling, perception, formations, and consciousness, this is practising the Prajñā Pāramitā. Subhūti, you should know! If bodhisattva mahāsattvas can thus practise the profound Prajñā Pāramitā, they do not give rise to attachment regarding form, regarding feeling, perception, formations, and consciousness, they do not give rise to attachment; they do not give rise to attachment regarding the fruit of stream-entry, regarding the fruit of once-returning, non-returning, and arhatship, they do not give rise to attachment; they do not give rise to attachment regarding pratyekabuddha bodhi; they do not give rise to attachment regarding the unexcelled perfect bodhi of the buddhas; and they do not give rise to attachment regarding sarvajña. Why is that so? Being without attachment and without binding, surpassing everything, is named sarvajña. Thus it is, O Subhūti! Bodhisattva mahāsattvas practise the profound Prajñā Pāramitā, surpassing all attachments.”
The Venerable Subhūti then addressed the Buddha, saying: “It’s extraordinary! O Bhagavān! How wonderful! O Sugata! The dharma-nature realised by this Prajñā Pāramitā is the most profound, whether it is spoken of or not spoken of, there is neither increase nor decrease.”
The Buddha addressed Subhūti: “Thus it is! Thus it is! It is just as you have said. Just as space, even if the buddhas were to praise or revile it for the full length of their lifespans, that space would have no increase or decrease; the profound dharma-nature is also just like this, whether spoken of or not spoken of, there is neither increase nor decrease. Moreover, O Subhūti! For example, like an illusory man, who has no joy or sorrow when praised or reviled, neither increases nor decreases, the profound dharma-nature is also just like this, whether spoken of or not spoken of, it is without difference from the very beginning.”
The Venerable Subhūti again addressed the Buddha, saying: “Bodhisattva mahāsattvas practising the profound Prajñā Pāramitā is a very difficult matter, meaning that if the profound Prajñā Pāramitā is cultivated or not cultivated, there is no increase or decrease, and no advance and no retreat. Bodhisattva mahāsattvas practising the Prajñā Pāramitā are like cultivating space which is entirely without existence, meaning that within this, no dharma can be apprehended, yet one diligently cultivates and trains, up to unexcelled perfect bodhi, constantly without retrogression.
“O Bhagavān! The bodhisattva mahāsattvas should be paid reverence by me and all sentient beings, for they are able to don such a great armour of merit. Why is that so? Bodhisattva mahāsattvas don the armour of merit to liberate sentient beings, for example, like donning solid armour, desiring to battle against space. O Bhagavān! Bodhisattva mahāsattvas don the armour of merit to liberate sentient beings, like a hero desiring to uproot space and place it in a high, supreme place. O Bhagavān! Bodhisattva mahāsattvas are very heroic in donning the armour of merit, for the sake of sentient beings who are like space, the dharma-realm, and dharma-nature, desiring to proceed towards unexcelled perfect bodhi. O Bhagavān! Bodhisattva mahāsattvas obtain the great vīrya pāramitā, donning the armour of merit for the sake of all dharmas, which are like space. O Bhagavān! Bodhisattva mahāsattvas are very rare, for the sake of kinds of sentient beings who are like space, in order to liberate from the suffering of birth and death, which is like space, and obtain the bliss of nirvāṇa, which is like space, they don the armour of merit.”
At that time, in the assembly, there was a bhikṣu who joined his palms towards the Buddha and said: “O Bhagavān! I should pay reverence to the profound Prajñā Pāramitā, saying that in this Prajñā Pāramitā there is no dharma that can arise, and no dharma that can cease.”
Then, Śakra, Lord of the Devas, asked Subhūti: “If a bodhisattva mahāsattva desires to train in the Prajñā Pāramitā, how should he train?”
Subhūti answered: “If a bodhisattva mahāsattva desires to train in the Prajñā Pāramitā, he should diligently cultivate and train just like space.”
Then, Śakra, Lord of the Devas, then addressed the Buddha, saying: “If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, I shall guard and protect him, causing him to be without injury or vexation.”
At that time, Subhūti addressed Śakra, saying: “Do you see any dharma that can be guarded and protected?”
Śakra, Lord of the Devas, said: “No! O venerable sir! I do not see a dharma that is capable of being guarded and protected.”
Subhūti said: “If a bodhisattva mahāsattva dwells as stated by the profound Prajñā Pāramitā, that is guarding and protecting. If he departs from the Prajñā Pāramitā, humans, non-humans, and so forth, desiring to cause injury and vexation, will find their opportunity. O Kauśika! If one desires to guard and protect the bodhisattvas practising the profound Prajñā Pāramitā, it is no different from a person initiating diligent effort to guard and protect space. If one desires to guard and protect the bodhisattvas practising the profound Prajñā Pāramitā, he undergoes toil in vain, which is entirely without benefit. O Kauśika! What do you think? Is there anyone able to guard and protect an echo in a valley, and so forth?”
Śakra, Lord of the Devas, said: “No! O venerable sir!”
Subhūti said: “O Kauśika! If one desires to guard and protect the bodhisattvas practising the profound Prajñā Pāramitā, it is also just like this; he undergoes toil in vain, which is entirely without benefit. O Kauśika! Bodhisattva mahāsattvas practising the profound Prajñā Pāramitā, although they know all dharmas are like an echo, and so forth, yet they do not observe nor display [them], because all dharmas are entirely without existence, and inapprehensible. If a bodhisattva mahāsattva can dwell in this way, this is practising the Prajñā Pāramitā.”
At that time, by the authoritative supernormal power of the Bhagavān, in this cosmos of three thousand great thousand worlds, he caused the Four Great Deva Kings and Śakra, Lord of the Devas, the Great Brahma King, and so forth, and all the deva assemblies to come before the Buddha. They bowed at his feet and stood to one side. By the Buddha’s supernormal power, in the ten directions, in each of the worlds, they saw a thousand buddhas proclaiming the Prajñā Pāramitā; the meaning and names within it were all the same as in this. The leaders of the bhikṣu assemblies requesting the teaching of Prajñā Pāramitā were all named Subhūti, and the leaders of the assemblies of devas asking difficult questions about Prajñā Pāramitā were all named Śakra.
At that time, the Bhagavān told Subhūti: “When the Bodhisattva Maitreya realises unexcelled perfect awakening, he will use this very name, and will also proclaim the Prajñā Pāramitā at this very place. In this Bhadra Kalpa, the future buddhas will use this very name, and will also proclaim the Prajñā Pāramitā at this very place.”
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