大般若波羅蜜多經

VII. CHAPTER ON INSTRUCTION AND TRANSMISSION

01

At that time, the Buddha said to the Venerable Subhuti: “Use your eloquence to expound the Dharma corresponding to prajnaparamita for the assembly of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may cultivate and study prajnaparamita to its ultimate perfection.”

The assemblies of great bodhisattvas and great shravakas, together with devas, nagas, yakshas, humans, nonhumans, and others, then thought: “Will the Venerable Subhuti now use his own wisdom and eloquence to expound the Dharma corresponding to prajnaparamita for the assembly of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may cultivate and study prajnaparamita to its ultimate perfection, or will he do so through the Buddha’s spiritual power and majestic virtue?”

Knowing the thoughts of the assemblies of great bodhisattvas and great shravakas, devas, nagas, yakshas, humans, nonhumans, and others, the Venerable Subhuti said to the Venerable Shariputra: “You should know that whenever disciples of the Buddhas expound the Dharma, they do so entirely through the Buddhas’ spiritual power and majestic virtue. Why is this, Shariputra? The Buddhas proclaim the essential Dharma for them, and through the Buddhas’ instruction they diligently cultivate and study it, thereby becoming capable of realizing the true nature of all dharmas.

Consequently, whatever Dharma they expound for others does not contradict the Dharma-nature. Thus, the teaching given by the Buddha is like a lamp passed from hand to hand, spreading its illumination. Shariputra, sustained by the blessing of the Buddha’s spiritual power and majestic virtue, I shall expound the Dharma corresponding to prajnaparamita for the assemblies of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may cultivate and study prajnaparamita to its ultimate perfection.

This will not be through my own wisdom and eloquence. Why is this? Because the profound Dharma corresponding to prajnaparamita is not within the sphere of the shravakas or pratyekabuddhas.”

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One, as the Buddha has instructed: ‘Now use your eloquence to expound the Dharma corresponding to prajnaparamita for the assembly of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may cultivate and study prajnaparamita to its ultimate perfection.’ Blessed One, among these, what dharma is called a great bodhisattva, and what dharma is called prajnaparamita?

Blessed One, I do not perceive any dharma that can be called a great bodhisattva, nor do I perceive any dharma that can be called prajnaparamita. Since I do not perceive even these two designations, why does the Blessed One tell me to expound the Dharma corresponding to prajnaparamita for the assemblies of great bodhisattvas, instructing and transmitting it to the great bodhisattvas so that they may cultivate and study prajnaparamita to its ultimate perfection?”

The Buddha said: “Subhuti, ‘great bodhisattva’ is merely a name; it is designated ‘great bodhisattva.’ Prajnaparamita is also merely a name; it is designated ‘prajnaparamita.’ These two designations likewise are merely names. Subhuti, these two designations neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions; thus, they are nominal designations. Since they abide neither within, nor without, nor between the two, they cannot be apprehended.

“Subhuti, you should know that, just as the self is merely a nominal designation, this nominal designation neither arises nor ceases. It exists only through conceptual imagination and the provisional establishment of verbal expressions, and is called the self. In the same way, a sentient being, a living continuum, one who is born, one who is nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of producing karma, one capable of causing others to produce karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer are likewise merely nominal designations.

Since these names are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called a sentient being and so forth, up to a seer. Thus, all of them are merely nominal designations.

These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended. In the same way, Subhuti, whether a great bodhisattva, prajnaparamita, or the designation comprising both, all are provisional dharmas. These provisional dharmas neither arise nor cease.

They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called a great bodhisattva, prajnaparamita, and the designation comprising both. These three designations are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.

“Furthermore, Subhuti, form, for example, is merely a nominal designation. Since this dharma is provisional, it neither arises nor ceases. It exists only through conceptual imagination and the provisional establishment of verbal expressions, and is called form. In the same way, feeling, perception, formations, and consciousness are also merely provisional dharmas. Since these dharmas are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called feeling, perception, formations, and consciousness. Thus, all of them are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.

“In the same way, Subhuti, whether a great bodhisattva, prajnaparamita, or the designation comprising both, all are provisional dharmas. Since these dharmas are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called a great bodhisattva, prajnaparamita, and the designation comprising both. These three designations likewise are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.

“Furthermore, Subhuti, the eye ayatana, for example, is merely a provisional dharma. Since this dharma is provisional, it neither arises nor ceases. It exists only through conceptual imagination and the provisional establishment of verbal expressions, and is called the eye ayatana. In the same way, the ear, nose, tongue, body, and mind ayatanas are also merely provisional dharmas. Since these dharmas are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called the ear, nose, tongue, body, and mind ayatanas. Thus, all of them are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.

“In the same way, Subhuti, whether a great bodhisattva, prajnaparamita, or the designation comprising both, all are provisional dharmas. Since these dharmas are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called a great bodhisattva, prajnaparamita, and the designation comprising both. Thus, these three designations are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.

“Furthermore, Subhuti, the form ayatana, for example, is merely a provisional dharma. Since this dharma is provisional, it neither arises nor ceases. It exists only through conceptual imagination and the provisional establishment of verbal expressions, and is called the form ayatana. In the same way, the sound, odor, taste, touch, and dharma ayatanas are also merely provisional dharmas. Since these dharmas are provisional, they neither arise nor cease. They exist only through conceptual imagination and the provisional establishment of verbal expressions, and are called the sound, odor, taste, touch, and dharma ayatanas. Thus, all of them are merely nominal designations. These nominal designations abide neither within, nor without, nor between the two, and they cannot be apprehended.”

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, the eye dhatu, for example, is merely a provisional phenomenon. Since this phenomenon is provisional, it neither arises nor ceases. It exists only through imagined conceptions and conventionally established expressions and is called the eye dhatu. In the same way, the ear, nose, tongue, body, and mind dhatus are also merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the ear, nose, tongue, body, and mind dhatus. Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, the form dhatu, for example, is merely a provisional phenomenon. Since this phenomenon is provisional, it neither arises nor ceases. It exists only through imagined conceptions and conventionally established expressions and is called the form dhatu. In the same way, the sound, odor, taste, tangible-object, and mental-object dhatus are also merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the sound, odor, taste, tangible-object, and mental-object dhatus. Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, the eye-consciousness dhatu, for example, is merely a provisional phenomenon. Since this phenomenon is provisional, it neither arises nor ceases. It exists only through imagined conceptions and conventionally established expressions and is called the eye-consciousness dhatu.

In the same way, the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, eye-contact, for example, is merely a provisional phenomenon. Since this phenomenon is provisional, it neither arises nor ceases. It exists only through imagined conceptions and conventionally established expressions and is called eye-contact. In the same way, ear-, nose-, tongue-, body-, and mind-contact are also merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called ear-, nose-, tongue-, body-, and mind-contact. Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, the feelings arising with eye-contact as condition, for example, are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the feelings arising with eye-contact as condition.

In the same way, the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, the parts of the body—such as the head, neck, shoulders, upper arms, hands, forearms, abdomen, back of the shoulders, chest, hips, ribs, spine, knees, thighs, calves, feet, and so forth—are merely provisional names. Since the names of these various parts are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called the parts of the body, from the head and neck through to the feet. Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti, whether “great bodhisattva,” “prajnaparamita,” or the designation comprising both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions: one is called “great bodhisattva,” another is called “prajnaparamita,” and another is the designation comprising both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti, external objects—such as grasses, trees, roots, trunks, branches, leaves, flowers, fruits, and so forth—are merely provisional names. Since these names are provisional, they neither arise nor cease. They exist only through imagined conceptions and conventionally established expressions and are called external objects, such as grasses, trees, roots, trunks, branches, leaves, flowers, fruits, and so forth. Thus, all these are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti! Whether “great bodhisattva,” “prajnaparamita,” or the designation combining both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease; they exist only through conceptual imagination and are established by verbal convention. Thus they are called “great bodhisattva,” “prajnaparamita,” and the designation combining both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti! Just as all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present are merely provisional names. Since these names are provisional, they neither arise nor cease; they exist only through conceptual imagination and are established by verbal convention. Thus they are called all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present. In this way, all are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti! Whether “great bodhisattva,” “prajnaparamita,” or the designation combining both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease; they exist only through conceptual imagination and are established by verbal convention. Thus they are called “great bodhisattva,” “prajnaparamita,” and the designation combining both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Furthermore, Subhuti! Just as illusions, dream-scenes, echoes, shadows, mirages, reflections of light, phantom cities, magical transformations, and so forth are merely provisional names. Since these names are provisional, they neither arise nor cease; they exist only through conceptual imagination and are established by verbal convention. Thus they are called illusions through magical transformations and so forth. In this way, all are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti! Whether “great bodhisattva,” “prajnaparamita,” or the designation combining both, all are merely provisional phenomena. Since these phenomena are provisional, they neither arise nor cease; they exist only through conceptual imagination and are established by verbal convention. Thus they are called “great bodhisattva,” “prajnaparamita,” and the designation combining both. These three designations are merely provisional names. These provisional names abide neither within nor without nor between the two, and they cannot be apprehended.

Thus, Subhuti! When great bodhisattvas practice prajnaparamita, they should train regarding all dharmas precisely in this way: names are provisional, dharmas are provisional, and instruction is provisional.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate form as either permanent or impermanent; they should not contemplate feeling, perception, formations, or consciousness as either permanent or impermanent; they should not contemplate form as either pleasant or painful; they should not contemplate feeling, perception, formations, or consciousness as either pleasant or painful; they should not contemplate form as either self or non-self; they should not contemplate feeling, perception, formations, or consciousness as either self or non-self; they should not contemplate form as either pure or impure; they should not contemplate feeling, perception, formations, or consciousness as either pure or impure;

they should not contemplate form as either empty or not empty; they should not contemplate feeling, perception, formations, or consciousness as either empty or not empty; they should not contemplate form as either possessing marks or markless; they should not contemplate feeling, perception, formations, or consciousness as either possessing marks or markless; they should not contemplate form as either involving aspiration or without aspiration; they should not contemplate feeling, perception, formations, or consciousness as either involving aspiration or without aspiration; they should not contemplate form as either quiescent or not quiescent; they should not contemplate feeling, perception, formations, or consciousness as either quiescent or not quiescent;

they should not contemplate form as either secluded or not secluded; they should not contemplate feeling, perception, formations, or consciousness as either secluded or not secluded; they should not contemplate form as either conditioned or unconditioned; they should not contemplate feeling, perception, formations, or consciousness as either conditioned or unconditioned; they should not contemplate form as either contaminated or uncontaminated; they should not contemplate feeling, perception, formations, or consciousness as either contaminated or uncontaminated; they should not contemplate form as either arising or ceasing; they should not contemplate feeling, perception, formations, or consciousness as either arising or ceasing;

they should not contemplate form as either wholesome or unwholesome; they should not contemplate feeling, perception, formations, or consciousness as either wholesome or unwholesome; they should not contemplate form as either blameworthy or blameless; they should not contemplate feeling, perception, formations, or consciousness as either blameworthy or blameless; they should not contemplate form as either afflicted or unafflicted; they should not contemplate feeling, perception, formations, or consciousness as either afflicted or unafflicted; they should not contemplate form as either worldly or supramundane; they should not contemplate feeling, perception, formations, or consciousness as either worldly or supramundane; they should not contemplate form as either defiled or purified;

they should not contemplate feeling, perception, formations, or consciousness as either defiled or purified; they should not contemplate form as either belonging to samsara or belonging to nirvana; they should not contemplate feeling, perception, formations, or consciousness as either belonging to samsara or belonging to nirvana; they should not contemplate form as either within, without, or between the two; they should not contemplate feeling, perception, formations, or consciousness as either within, without, or between the two; they should not contemplate form as either apprehensible or inapprehensible; they should not contemplate feeling, perception, formations, or consciousness as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eye ayatana as either permanent or impermanent; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent. They should not contemplate the eye ayatana as either pleasant or painful; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either pleasant or painful.

They should not contemplate the eye ayatana as either self or non-self; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self. They should not contemplate the eye ayatana as either pure or impure; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either pure or impure. They should not contemplate the eye ayatana as either empty or not empty; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either empty or not empty.

They should not contemplate the eye ayatana as either possessing characteristics or without characteristics; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either possessing characteristics or without characteristics. They should not contemplate the eye ayatana as either associated with aspiration or without aspiration; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either associated with aspiration or without aspiration.

They should not contemplate the eye ayatana as either quiescent or not quiescent; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either quiescent or not quiescent. They should not contemplate the eye ayatana as either secluded or not secluded; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either secluded or not secluded. They should not contemplate the eye ayatana as either conditioned or unconditioned; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either conditioned or unconditioned.

They should not contemplate the eye ayatana as either contaminated or uncontaminated; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either contaminated or uncontaminated. They should not contemplate the eye ayatana as either arising or ceasing; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either arising or ceasing. They should not contemplate the eye ayatana as either wholesome or unwholesome; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either wholesome or unwholesome.

They should not contemplate the eye ayatana as either culpable or blameless; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either culpable or blameless. They should not contemplate the eye ayatana as either afflicted or unafflicted; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either afflicted or unafflicted. They should not contemplate the eye ayatana as either mundane or supramundane; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either mundane or supramundane.

They should not contemplate the eye ayatana as either defiled or purified; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either defiled or purified. They should not contemplate the eye ayatana as either belonging to samsara or belonging to nirvana; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either belonging to samsara or belonging to nirvana. They should not contemplate the eye ayatana as either internal, external, or both; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either internal, external, or both.

They should not contemplate the eye ayatana as either apprehensible or inapprehensible; they should not contemplate the ear, nose, tongue, body, or mind ayatana as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the form ayatana as either permanent or impermanent; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either permanent or impermanent. They should not contemplate the form ayatana as either pleasant or painful; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either pleasant or painful.

They should not contemplate the form ayatana as either self or non-self; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either self or non-self. They should not contemplate the form ayatana as either pure or impure; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either pure or impure. They should not contemplate the form ayatana as either empty or not empty; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either empty or not empty.

They should not contemplate the form ayatana as either possessing characteristics or without characteristics; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either possessing characteristics or without characteristics. They should not contemplate the form ayatana as either associated with aspiration or without aspiration; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either associated with aspiration or without aspiration.

They should not contemplate the form ayatana as either quiescent or not quiescent; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either quiescent or not quiescent. They should not contemplate the form ayatana as either secluded or not secluded; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either secluded or not secluded. They should not contemplate the form ayatana as either conditioned or unconditioned; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either conditioned or unconditioned.

They should not contemplate the form ayatana as either contaminated or uncontaminated; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either contaminated or uncontaminated. They should not contemplate the form ayatana as either arising or ceasing; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either arising or ceasing. They should not contemplate the form ayatana as either wholesome or unwholesome; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either wholesome or unwholesome.

They should not contemplate the form ayatana as either culpable or blameless; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either culpable or blameless. They should not contemplate the form ayatana as either afflicted or unafflicted; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either afflicted or unafflicted. They should not contemplate the form ayatana as either mundane or supramundane; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either mundane or supramundane.

They should not contemplate the form ayatana as either defiled or purified; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either defiled or purified. They should not contemplate the form ayatana as either belonging to samsara or belonging to nirvana; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either belonging to samsara or belonging to nirvana.

They should not contemplate the form ayatana as either internal, external, or both; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either internal, external, or both. They should not contemplate the form ayatana as either apprehensible or inapprehensible; they should not contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eye dhatu as either permanent or impermanent; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either permanent or impermanent; they should not contemplate the eye dhatu as either pleasant or painful; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either pleasant or painful; they should not contemplate the eye dhatu as either self or non-self; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either self or non-self; they should not contemplate the eye dhatu as either pure or impure; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either pure or impure;

they should not contemplate the eye dhatu as either empty or not empty; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either empty or not empty; they should not contemplate the eye dhatu as either having signs or signless; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either having signs or signless; they should not contemplate the eye dhatu as either having wishes or wishless; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either having wishes or wishless; they should not contemplate the eye dhatu as either quiescent or not quiescent; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either quiescent or not quiescent;

they should not contemplate the eye dhatu as either detached or not detached; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either detached or not detached; they should not contemplate the eye dhatu as either conditioned or unconditioned; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either conditioned or unconditioned; they should not contemplate the eye dhatu as either contaminated or uncontaminated; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either contaminated or uncontaminated; they should not contemplate the eye dhatu as either arising or ceasing; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either arising or ceasing;

they should not contemplate the eye dhatu as either wholesome or unwholesome; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either wholesome or unwholesome; they should not contemplate the eye dhatu as either culpable or blameless; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either culpable or blameless; they should not contemplate the eye dhatu as either afflicted or unafflicted; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either afflicted or unafflicted; they should not contemplate the eye dhatu as either mundane or supramundane; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either mundane or supramundane;

they should not contemplate the eye dhatu as either defiled or purified; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either defiled or purified; they should not contemplate the eye dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the eye dhatu as either internal, external, or both; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either internal, external, or both; they should not contemplate the eye dhatu as either apprehensible or inapprehensible; they should not contemplate the ear, nose, tongue, body, or mind dhatu as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the form dhatu as either permanent or impermanent; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either permanent or impermanent; they should not contemplate the form dhatu as either pleasant or painful; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either pleasant or painful; they should not contemplate the form dhatu as either self or non-self; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either self or non-self; they should not contemplate the form dhatu as either pure or impure;

they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either pure or impure; they should not contemplate the form dhatu as either empty or not empty; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either empty or not empty; they should not contemplate the form dhatu as either having signs or signless; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either having signs or signless; they should not contemplate the form dhatu as either having wishes or wishless; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either having wishes or wishless; they should not contemplate the form dhatu as either quiescent or not quiescent;

they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either quiescent or not quiescent; they should not contemplate the form dhatu as either detached or not detached; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either detached or not detached; they should not contemplate the form dhatu as either conditioned or unconditioned; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either conditioned or unconditioned; they should not contemplate the form dhatu as either contaminated or uncontaminated; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either contaminated or uncontaminated;

they should not contemplate the form dhatu as either arising or ceasing; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either arising or ceasing; they should not contemplate the form dhatu as either wholesome or unwholesome; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either wholesome or unwholesome; they should not contemplate the form dhatu as either culpable or blameless; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either culpable or blameless; they should not contemplate the form dhatu as either afflicted or unafflicted; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either afflicted or unafflicted;

they should not contemplate the form dhatu as either mundane or supramundane; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either mundane or supramundane; they should not contemplate the form dhatu as either defiled or purified; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either defiled or purified; they should not contemplate the form dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the form dhatu as either internal, external, or both;

they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either internal, external, or both; they should not contemplate the form dhatu as either apprehensible or inapprehensible; they should not contemplate the sound, odor, taste, tangible-object, or dharma dhatu as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eye-consciousness dhatu as either permanent or impermanent; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either permanent or impermanent; they should not contemplate the eye-consciousness dhatu as either pleasant or painful; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either pleasant or painful; they should not contemplate the eye-consciousness dhatu as either self or non-self; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either self or non-self; they should not contemplate the eye-consciousness dhatu as either pure or impure;

they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either pure or impure; they should not contemplate the eye-consciousness dhatu as either empty or not empty; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either empty or not empty; they should not contemplate the eye-consciousness dhatu as either possessing characteristics or without characteristics; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either possessing characteristics or without characteristics; they should not contemplate the eye-consciousness dhatu as either involving aspiration or without aspiration;

they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either involving aspiration or without aspiration; they should not contemplate the eye-consciousness dhatu as either quiescent or not quiescent; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either quiescent or not quiescent; they should not contemplate the eye-consciousness dhatu as either detached or not detached; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either detached or not detached; they should not contemplate the eye-consciousness dhatu as either conditioned or unconditioned;

they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either conditioned or unconditioned; they should not contemplate the eye-consciousness dhatu as either contaminated or uncontaminated; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either contaminated or uncontaminated; they should not contemplate the eye-consciousness dhatu as either arising or ceasing; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either arising or ceasing; they should not contemplate the eye-consciousness dhatu as either wholesome or unwholesome; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either wholesome or unwholesome;

they should not contemplate the eye-consciousness dhatu as either blameworthy or blameless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either blameworthy or blameless; they should not contemplate the eye-consciousness dhatu as either afflicted or unafflicted; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either afflicted or unafflicted; they should not contemplate the eye-consciousness dhatu as either worldly or supramundane; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either worldly or supramundane; they should not contemplate the eye-consciousness dhatu as either defiled or purified;

they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either defiled or purified; they should not contemplate the eye-consciousness dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the eye-consciousness dhatu as either internal, external, or both; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either internal, external, or both; they should not contemplate the eye-consciousness dhatu as either apprehensible or inapprehensible;

they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate eye-contact as either permanent or impermanent; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either permanent or impermanent; they should not contemplate eye-contact as either pleasant or painful; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either pleasant or painful; they should not contemplate eye-contact as either self or non-self; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either self or non-self; they should not contemplate eye-contact as either pure or impure; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either pure or impure;

they should not contemplate eye-contact as either empty or not empty; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either empty or not empty; they should not contemplate eye-contact as either possessing characteristics or without characteristics; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either possessing characteristics or without characteristics; they should not contemplate eye-contact as either involving aspiration or without aspiration; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either involving aspiration or without aspiration; they should not contemplate eye-contact as either quiescent or not quiescent;

they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either quiescent or not quiescent; they should not contemplate eye-contact as either detached or not detached; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either detached or not detached; they should not contemplate eye-contact as either conditioned or unconditioned; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either conditioned or unconditioned; they should not contemplate eye-contact as either contaminated or uncontaminated; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either contaminated or uncontaminated; they should not contemplate eye-contact as either arising or ceasing;

they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either arising or ceasing; they should not contemplate eye-contact as either wholesome or unwholesome; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either wholesome or unwholesome; they should not contemplate eye-contact as either blameworthy or blameless; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either blameworthy or blameless; they should not contemplate eye-contact as either afflicted or unafflicted; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either afflicted or unafflicted; they should not contemplate eye-contact as either worldly or supramundane;

they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either worldly or supramundane; they should not contemplate eye-contact as either defiled or purified; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either defiled or purified; they should not contemplate eye-contact as either belonging to samsara or belonging to nirvana; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either belonging to samsara or belonging to nirvana; they should not contemplate eye-contact as either internal, external, or both; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either internal, external, or both; they should not contemplate eye-contact as either apprehensible or inapprehensible;

they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as either apprehensible or inapprehensible.

Furthermore, Subhuti! When cultivating prajnaparamita, great bodhisattvas should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either permanent or impermanent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either permanent or impermanent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either pleasant or painful;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either pleasant or painful; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either self or non-self; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either self or non-self; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either pure or impure;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either pure or impure; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either empty or not empty; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either empty or not empty; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either possessing characteristics or without characteristics;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either possessing characteristics or without characteristics; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either involving aspiration or without aspiration; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either involving aspiration or without aspiration;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either quiescent or not quiescent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either quiescent or not quiescent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either detached or not detached; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either detached or not detached;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either conditioned or unconditioned; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either conditioned or unconditioned; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either with outflows or without outflows; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either with outflows or without outflows;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either arising or ceasing; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either arising or ceasing; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either wholesome or unwholesome; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either wholesome or unwholesome;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either blameworthy or blameless; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either blameworthy or blameless; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either afflicted or unafflicted; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either afflicted or unafflicted.

They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either mundane or supramundane; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either mundane or supramundane; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either defiled or purified; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either defiled or purified;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either belonging to samsara or belonging to nirvana; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either belonging to samsara or belonging to nirvana; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either internal, external, or both;

they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either internal, external, or both; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with eye-contact as condition as either apprehensible or inapprehensible; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling arising with ear-, nose-, tongue-, body-, or mind-contact as condition as either apprehensible or inapprehensible.

Furthermore, Subhuti! When practicing prajnaparamita, great bodhisattvas should not contemplate the earth dhatu as either permanent or impermanent; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either permanent or impermanent; they should not contemplate the earth dhatu as either pleasant or painful; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either pleasant or painful; they should not contemplate the earth dhatu as either self or non-self; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either self or non-self; they should not contemplate the earth dhatu as either pure or impure;

they should not contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure; they should not contemplate the earth dhatu as either empty or not empty; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either empty or not empty; they should not contemplate the earth dhatu as either having characteristics or being without characteristics; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either having characteristics or being without characteristics; they should not contemplate the earth dhatu as either involving aspiration or being without aspiration; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either involving aspiration or being without aspiration;

they should not contemplate the earth dhatu as either quiescent or not quiescent; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either quiescent or not quiescent; they should not contemplate the earth dhatu as either separated or not separated; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either separated or not separated; they should not contemplate the earth dhatu as either conditioned or unconditioned; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either conditioned or unconditioned; they should not contemplate the earth dhatu as either with outflows or without outflows;

they should not contemplate the water, fire, wind, space, or consciousness dhatu as either with outflows or without outflows; they should not contemplate the earth dhatu as either arising or ceasing; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either arising or ceasing; they should not contemplate the earth dhatu as either wholesome or unwholesome; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either wholesome or unwholesome; they should not contemplate the earth dhatu as either blameworthy or blameless; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either blameworthy or blameless; they should not contemplate the earth dhatu as either afflicted or unafflicted;

they should not contemplate the water, fire, wind, space, or consciousness dhatu as either afflicted or unafflicted; they should not contemplate the earth dhatu as either mundane or supramundane; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either mundane or supramundane; they should not contemplate the earth dhatu as either defiled or purified; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either defiled or purified; they should not contemplate the earth dhatu as either belonging to samsara or belonging to nirvana; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either belonging to samsara or belonging to nirvana;

they should not contemplate the earth dhatu as either internal, external, or both; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either internal, external, or both; they should not contemplate the earth dhatu as either apprehensible or inapprehensible; they should not contemplate the water, fire, wind, space, or consciousness dhatu as either apprehensible or inapprehensible.

Fascicle 11

End