大般若波羅蜜多經

02

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the causal condition as either permanent or impermanent; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either permanent or impermanent; they should not contemplate the causal condition as either pleasant or painful; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either pleasant or painful; they should not contemplate the causal condition as either self or non-self; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either self or non-self;

they should not contemplate the causal condition as either pure or impure; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either pure or impure; they should not contemplate the causal condition as either empty or not empty; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either empty or not empty; they should not contemplate the causal condition as either possessing marks or signless; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either possessing marks or signless; they should not contemplate the causal condition as either involving aspiration or wishless;

they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either involving aspiration or wishless; they should not contemplate the causal condition as either peaceful or not peaceful; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either peaceful or not peaceful; they should not contemplate the causal condition as either detached or not detached; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either detached or not detached; they should not contemplate the causal condition as either conditioned or unconditioned;

they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either conditioned or unconditioned; they should not contemplate the causal condition as either contaminated or uncontaminated; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either contaminated or uncontaminated; they should not contemplate the causal condition as either arising or ceasing; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either arising or ceasing; they should not contemplate the causal condition as either wholesome or unwholesome;

they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either wholesome or unwholesome; they should not contemplate the causal condition as either blameworthy or blameless; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either blameworthy or blameless; they should not contemplate the causal condition as either afflicted or unafflicted; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either afflicted or unafflicted; they should not contemplate the causal condition as either mundane or supramundane;

they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either mundane or supramundane; they should not contemplate the causal condition as either defiled or purified; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either defiled or purified; they should not contemplate the causal condition as either belonging to samsara or belonging to nirvana; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either belonging to samsara or belonging to nirvana; they should not contemplate the causal condition as either internal, external, or both;

they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either internal, external, or both; they should not contemplate the causal condition as either apprehensible or inapprehensible; they should not contemplate the immediately antecedent condition, the objective condition, or the dominant condition as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate dharmas arising from conditions as either permanent or impermanent; they should not contemplate dharmas arising from conditions as either pleasant or painful; they should not contemplate dharmas arising from conditions as either self or non-self; they should not contemplate dharmas arising from conditions as either pure or impure; they should not contemplate dharmas arising from conditions as either empty or not empty; they should not contemplate dharmas arising from conditions as either possessing marks or signless; they should not contemplate dharmas arising from conditions as either involving aspiration or wishless;

they should not contemplate dharmas arising from conditions as either peaceful or not peaceful; they should not contemplate dharmas arising from conditions as either detached or not detached; they should not contemplate dharmas arising from conditions as either conditioned or unconditioned; they should not contemplate dharmas arising from conditions as either contaminated or uncontaminated; they should not contemplate dharmas arising from conditions as either arising or ceasing; they should not contemplate dharmas arising from conditions as either wholesome or unwholesome; they should not contemplate dharmas arising from conditions as either blameworthy or blameless; they should not contemplate dharmas arising from conditions as either afflicted or unafflicted;

they should not contemplate dharmas arising from conditions as either mundane or supramundane; they should not contemplate dharmas arising from conditions as either defiled or purified; they should not contemplate dharmas arising from conditions as either belonging to samsara or belonging to nirvana; they should not contemplate dharmas arising from conditions as either internal, external, or both; they should not contemplate dharmas arising from conditions as either apprehensible or inapprehensible.

Furthermore, Subhuti! When cultivating prajnaparamita, great bodhisattvas should not contemplate ignorance as either permanent or impermanent; they should not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair as either permanent or impermanent; they should not contemplate ignorance as either pleasant or painful; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either pleasant or painful; they should not contemplate ignorance as either self or non-self; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either self or non-self;

they should not contemplate ignorance as either pure or impure; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either pure or impure; they should not contemplate ignorance as either empty or not empty; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either empty or not empty; they should not contemplate ignorance as either possessing characteristics or without characteristics; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either possessing characteristics or without characteristics; they should not contemplate ignorance as either associated with aspiration or without aspiration;

they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either associated with aspiration or without aspiration; they should not contemplate ignorance as either quiescent or not quiescent; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either quiescent or not quiescent; they should not contemplate ignorance as either separated or not separated; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either separated or not separated; they should not contemplate ignorance as either conditioned or unconditioned;

they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either conditioned or unconditioned; they should not contemplate ignorance as either contaminated or uncontaminated; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either contaminated or uncontaminated; they should not contemplate ignorance as either arising or ceasing; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either arising or ceasing; they should not contemplate ignorance as either wholesome or unwholesome;

they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either wholesome or unwholesome; they should not contemplate ignorance as either blameworthy or blameless; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either blameworthy or blameless; they should not contemplate ignorance as either afflicted or unafflicted; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either afflicted or unafflicted; they should not contemplate ignorance as either mundane or supramundane;

they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either mundane or supramundane; they should not contemplate ignorance as either defiled or purified; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either defiled or purified; they should not contemplate ignorance as either belonging to samsara or belonging to nirvana; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either belonging to samsara or belonging to nirvana; they should not contemplate ignorance as either internal, external, or both;

they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either internal, external, or both; they should not contemplate ignorance as either apprehensible or inapprehensible; they should not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and despair as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the perfection of giving as either permanent or impermanent; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either permanent or impermanent; they should not contemplate the perfection of giving as either pleasant or painful; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either pleasant or painful; they should not contemplate the perfection of giving as either self or non-self;

they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either self or non-self; they should not contemplate the perfection of giving as either pure or impure; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either pure or impure; they should not contemplate the perfection of giving as either empty or not empty; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either empty or not empty; they should not contemplate the perfection of giving as either having characteristics or being without characteristics;

they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either having characteristics or being without characteristics; they should not contemplate the perfection of giving as either involving aspiration or being without aspiration; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either involving aspiration or being without aspiration; they should not contemplate the perfection of giving as either quiescent or not quiescent; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either quiescent or not quiescent;

they should not contemplate the perfection of giving as either detached or not detached; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either detached or not detached; they should not contemplate the perfection of giving as either conditioned or unconditioned; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either conditioned or unconditioned; they should not contemplate the perfection of giving as either defiled or undefiled; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either defiled or undefiled;

they should not contemplate the perfection of giving as either arising or ceasing; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either arising or ceasing; they should not contemplate the perfection of giving as either wholesome or unwholesome; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either wholesome or unwholesome; they should not contemplate the perfection of giving as either culpable or blameless; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either culpable or blameless;

they should not contemplate the perfection of giving as either afflicted or unafflicted; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either afflicted or unafflicted; they should not contemplate the perfection of giving as either mundane or supramundane; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either mundane or supramundane; they should not contemplate the perfection of giving as either defiled or purified; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either defiled or purified;

they should not contemplate the perfection of giving as either belonging to samsara or belonging to nirvana; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either belonging to samsara or belonging to nirvana; they should not contemplate the perfection of giving as being either internal, external, or both; they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as being either internal, external, or both; they should not contemplate the perfection of giving as either apprehensible or inapprehensible;

they should not contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate inner emptiness as either permanent or impermanent; they should not contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either permanent or impermanent;

they should not contemplate inner emptiness as either pleasant or painful; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either pleasant or painful; they should not contemplate inner emptiness as either self or non-self; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either self or non-self; they should not contemplate inner emptiness as either pure or impure; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either pure or impure; they should not contemplate inner emptiness as either empty or not empty;

they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either empty or not empty; they should not contemplate inner emptiness as either characterized or uncharacterized; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either characterized or uncharacterized; they should not contemplate inner emptiness as either involving aspiration or free from aspiration; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either involving aspiration or free from aspiration; they should not contemplate inner emptiness as either quiescent or not quiescent;

they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either quiescent or not quiescent; they should not contemplate inner emptiness as either detached or not detached; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either detached or not detached; they should not contemplate inner emptiness as either conditioned or unconditioned; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either conditioned or unconditioned; they should not contemplate inner emptiness as either contaminated or uncontaminated;

they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either contaminated or uncontaminated; they should not contemplate inner emptiness as either concealed or manifest; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either concealed or manifest; they should not contemplate inner emptiness as either wholesome or unwholesome; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either wholesome or unwholesome; they should not contemplate inner emptiness as either blameworthy or blameless; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either blameworthy or blameless;

they should not contemplate inner emptiness as either afflicted or unafflicted; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either afflicted or unafflicted; they should not contemplate inner emptiness as either mundane or supramundane; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either mundane or supramundane; they should not contemplate inner emptiness as either defiled or purified; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either defiled or purified; they should not contemplate inner emptiness as either belonging to samsara or belonging to nirvana;

they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either belonging to samsara or belonging to nirvana; they should not contemplate inner emptiness as being either within, without, or on both sides; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as being either within, without, or on both sides; they should not contemplate inner emptiness as either apprehensible or unapprehensible; they should not contemplate outer emptiness through to the emptiness of the self-nature of nonexistence as either apprehensible or unapprehensible.

Furthermore, Subhuti, when great bodhisattvas practice prajnaparamita, they should not contemplate suchness as either permanent or impermanent; they should not contemplate the dharma-dhatu, the nature of dharmas, the nature of non-falsity, the nature of unchangeability, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent.

They should not contemplate suchness as either pleasant or painful; they should not contemplate the dharma-dhatu through the inconceivable realm as either pleasant or painful. They should not contemplate suchness as either self or non-self; they should not contemplate the dharma-dhatu through the inconceivable realm as either self or non-self. They should not contemplate suchness as either pure or impure; they should not contemplate the dharma-dhatu through the inconceivable realm as either pure or impure.

They should not contemplate suchness as either empty or not empty; they should not contemplate the dharma-dhatu through the inconceivable realm as either empty or not empty. They should not contemplate suchness as either possessing characteristics or without characteristics; they should not contemplate the dharma-dhatu through the inconceivable realm as either possessing characteristics or without characteristics. They should not contemplate suchness as either associated with aspiration or without aspiration; they should not contemplate the dharma-dhatu through the inconceivable realm as either associated with aspiration or without aspiration.

They should not contemplate suchness as either quiescent or not quiescent; they should not contemplate the dharma-dhatu through the inconceivable realm as either quiescent or not quiescent. They should not contemplate suchness as either secluded or not secluded; they should not contemplate the dharma-dhatu through the inconceivable realm as either secluded or not secluded. They should not contemplate suchness as either conditioned or unconditioned; they should not contemplate the dharma-dhatu through the inconceivable realm as either conditioned or unconditioned.

They should not contemplate suchness as either contaminated or uncontaminated; they should not contemplate the dharma-dhatu through the inconceivable realm as either contaminated or uncontaminated. They should not contemplate suchness as either concealed or manifest; they should not contemplate the dharma-dhatu through the inconceivable realm as either concealed or manifest. They should not contemplate suchness as either wholesome or unwholesome; they should not contemplate the dharma-dhatu through the inconceivable realm as either wholesome or unwholesome.

They should not contemplate suchness as either blameworthy or blameless; they should not contemplate the dharma-dhatu through the inconceivable realm as either blameworthy or blameless. They should not contemplate suchness as either afflicted or unafflicted; they should not contemplate the dharma-dhatu through the inconceivable realm as either afflicted or unafflicted. They should not contemplate suchness as either mundane or supramundane; they should not contemplate the dharma-dhatu through the inconceivable realm as either mundane or supramundane.

They should not contemplate suchness as either defiled or purified; they should not contemplate the dharma-dhatu through the inconceivable realm as either defiled or purified. They should not contemplate suchness as either belonging to samsara or belonging to nirvana; they should not contemplate the dharma-dhatu through the inconceivable realm as either belonging to samsara or belonging to nirvana. They should not contemplate suchness as either internal, external, or both; they should not contemplate the dharma-dhatu through the inconceivable realm as either internal, external, or both.

They should not contemplate suchness as either apprehensible or inapprehensible; they should not contemplate the dharma-dhatu through the inconceivable realm as either apprehensible or inapprehensible.

Furthermore, Subhuti, when great bodhisattvas practice prajnaparamita, they should not contemplate the four foundations of mindfulness as either permanent or impermanent; they should not contemplate the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent. They should not contemplate the four foundations of mindfulness as either pleasant or painful; they should not contemplate the four right abandonments through the eightfold noble path as either pleasant or painful.

They should not contemplate the four foundations of mindfulness as either self or non-self; they should not contemplate the four right abandonments through the eightfold noble path as either self or non-self. They should not contemplate the four foundations of mindfulness as either pure or impure; they should not contemplate the four right abandonments through the eightfold noble path as either pure or impure. They should not contemplate the four foundations of mindfulness as either empty or not empty; they should not contemplate the four right abandonments through the eightfold noble path as either empty or not empty.

They should not contemplate the four foundations of mindfulness as either possessing characteristics or without characteristics; they should not contemplate the four right abandonments through the eightfold noble path as either possessing characteristics or without characteristics. They should not contemplate the four foundations of mindfulness as either associated with aspiration or without aspiration; they should not contemplate the four right abandonments through the eightfold noble path as either associated with aspiration or without aspiration.

They should not contemplate the four foundations of mindfulness as either quiescent or not quiescent; they should not contemplate the four right abandonments through the eightfold noble path as either quiescent or not quiescent. They should not contemplate the four foundations of mindfulness as either secluded or not secluded; they should not contemplate the four right abandonments through the eightfold noble path as either secluded or not secluded.

They should not contemplate the four foundations of mindfulness as either conditioned or unconditioned; they should not contemplate the four right abandonments through the eightfold noble path as either conditioned or unconditioned. They should not contemplate the four foundations of mindfulness as either contaminated or uncontaminated; they should not contemplate the four right abandonments through the eightfold noble path as either contaminated or uncontaminated.

They should not contemplate the four foundations of mindfulness as either arising or ceasing; they should not contemplate the four right abandonments through the eightfold noble path as either arising or ceasing. They should not contemplate the four foundations of mindfulness as either wholesome or unwholesome; they should not contemplate the four right abandonments through the eightfold noble path as either wholesome or unwholesome.

They should not contemplate the four foundations of mindfulness as either blameworthy or blameless; they should not contemplate the four right abandonments through the eightfold noble path as either blameworthy or blameless. They should not contemplate the four foundations of mindfulness as either afflicted or unafflicted; they should not contemplate the four right abandonments through the eightfold noble path as either afflicted or unafflicted.

They should not contemplate the four foundations of mindfulness as either mundane or supramundane; they should not contemplate the four right abandonments through the eightfold noble path as either mundane or supramundane. They should not contemplate the four foundations of mindfulness as either defiled or purified; they should not contemplate the four right abandonments through the eightfold noble path as either defiled or purified.

They should not contemplate the four foundations of mindfulness as either belonging to samsara or belonging to nirvana; they should not contemplate the four right abandonments through the eightfold noble path as either belonging to samsara or belonging to nirvana. They should not contemplate the four foundations of mindfulness as either internal, external, or both; they should not contemplate the four right abandonments through the eightfold noble path as either internal, external, or both.

They should not contemplate the four foundations of mindfulness as either apprehensible or inapprehensible; they should not contemplate the four right abandonments through the eightfold noble path as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas cultivate prajnaparamita, they should not contemplate the Noble Truth of Suffering as either permanent or impermanent; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either permanent or impermanent; they should not contemplate the Noble Truth of Suffering as either pleasant or painful; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either pleasant or painful; they should not contemplate the Noble Truth of Suffering as either self or non-self; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either self or non-self; they should not contemplate the Noble Truth of Suffering as either pure or impure;

they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either pure or impure; they should not contemplate the Noble Truth of Suffering as either empty or not empty; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either empty or not empty; they should not contemplate the Noble Truth of Suffering as either characterized or signless; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either characterized or signless; they should not contemplate the Noble Truth of Suffering as either associated with wishes or wishless; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either associated with wishes or wishless;

they should not contemplate the Noble Truth of Suffering as either quiescent or not quiescent; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either quiescent or not quiescent; they should not contemplate the Noble Truth of Suffering as either detached or not detached; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either detached or not detached; they should not contemplate the Noble Truth of Suffering as either conditioned or unconditioned; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either conditioned or unconditioned; they should not contemplate the Noble Truth of Suffering as either contaminated or uncontaminated;

they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either contaminated or uncontaminated; they should not contemplate the Noble Truth of Suffering as either arising or ceasing; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either arising or ceasing; they should not contemplate the Noble Truth of Suffering as either wholesome or unwholesome; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either wholesome or unwholesome; they should not contemplate the Noble Truth of Suffering as either blameworthy or blameless; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either blameworthy or blameless;

they should not contemplate the Noble Truth of Suffering as either afflicted or unafflicted; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either afflicted or unafflicted; they should not contemplate the Noble Truth of Suffering as either mundane or supramundane; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either mundane or supramundane; they should not contemplate the Noble Truth of Suffering as either defiled or purified; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either defiled or purified; they should not contemplate the Noble Truth of Suffering as belonging either to samsara or to nirvana;

they should not contemplate the Noble Truths of Origin, Cessation, and the Path as belonging either to samsara or to nirvana; they should not contemplate the Noble Truth of Suffering as either internal, external, or both; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either internal, external, or both; they should not contemplate the Noble Truth of Suffering as either apprehensible or inapprehensible; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas cultivate prajnaparamita, they should not contemplate the four dhyanas as either permanent or impermanent; they should not contemplate the four immeasurable states or the four formless concentrations as either permanent or impermanent; they should not contemplate the four dhyanas as either pleasant or painful; they should not contemplate the four immeasurable states or the four formless concentrations as either pleasant or painful; they should not contemplate the four dhyanas as either self or non-self; they should not contemplate the four immeasurable states or the four formless concentrations as either self or non-self; they should not contemplate the four dhyanas as either pure or impure;

they should not contemplate the four immeasurable states or the four formless concentrations as either pure or impure; they should not contemplate the four dhyanas as either empty or not empty; they should not contemplate the four immeasurable states or the four formless concentrations as either empty or not empty; they should not contemplate the four dhyanas as either characterized or signless; they should not contemplate the four immeasurable states or the four formless concentrations as either characterized or signless; they should not contemplate the four dhyanas as either associated with wishes or wishless; they should not contemplate the four immeasurable states or the four formless concentrations as either associated with wishes or wishless;

they should not contemplate the four dhyanas as either quiescent or not quiescent; they should not contemplate the four immeasurable states or the four formless concentrations as either quiescent or not quiescent; they should not contemplate the four dhyanas as either detached or not detached; they should not contemplate the four immeasurable states or the four formless concentrations as either detached or not detached; they should not contemplate the four dhyanas as either conditioned or unconditioned; they should not contemplate the four immeasurable states or the four formless concentrations as either conditioned or unconditioned; they should not contemplate the four dhyanas as either contaminated or uncontaminated;

they should not contemplate the four immeasurable states or the four formless concentrations as either contaminated or uncontaminated; they should not contemplate the four dhyanas as either arising or ceasing; they should not contemplate the four immeasurable states or the four formless concentrations as either arising or ceasing; they should not contemplate the four dhyanas as either wholesome or unwholesome; they should not contemplate the four immeasurable states or the four formless concentrations as either wholesome or unwholesome; they should not contemplate the four dhyanas as either blameworthy or blameless; they should not contemplate the four immeasurable states or the four formless concentrations as either blameworthy or blameless;

they should not contemplate the four dhyanas as either afflicted or unafflicted; they should not contemplate the four immeasurable states or the four formless concentrations as either afflicted or unafflicted; they should not contemplate the four dhyanas as either mundane or supramundane; they should not contemplate the four immeasurable states or the four formless concentrations as either mundane or supramundane; they should not contemplate the four dhyanas as either defiled or purified; they should not contemplate the four immeasurable states or the four formless concentrations as either defiled or purified; they should not contemplate the four dhyanas as belonging either to samsara or to nirvana;

they should not contemplate the four immeasurable states or the four formless concentrations as belonging either to samsara or to nirvana; they should not contemplate the four dhyanas as either internal, external, or both; they should not contemplate the four immeasurable states or the four formless concentrations as either internal, external, or both; they should not contemplate the four dhyanas as either apprehensible or inapprehensible; they should not contemplate the four immeasurable states or the four formless concentrations as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eight liberations as either permanent or impermanent; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either permanent or impermanent; they should not contemplate the eight liberations as either pleasant or painful; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either pleasant or painful; they should not contemplate the eight liberations as either self or non-self;

they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either self or non-self; they should not contemplate the eight liberations as either pure or impure; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either pure or impure; they should not contemplate the eight liberations as either empty or not empty; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either empty or not empty; they should not contemplate the eight liberations as either having attributes or being without attributes;

they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either having attributes or being without attributes; they should not contemplate the eight liberations as either involving aspiration or being without aspiration; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either involving aspiration or being without aspiration; they should not contemplate the eight liberations as either quiescent or not quiescent; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either quiescent or not quiescent;

they should not contemplate the eight liberations as either detached or not detached; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either detached or not detached; they should not contemplate the eight liberations as either conditioned or unconditioned; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either conditioned or unconditioned; they should not contemplate the eight liberations as either contaminated or uncontaminated; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either contaminated or uncontaminated;

they should not contemplate the eight liberations as either arising or ceasing; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either arising or ceasing; they should not contemplate the eight liberations as either wholesome or unwholesome; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either wholesome or unwholesome; they should not contemplate the eight liberations as either blameworthy or blameless; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either blameworthy or blameless;

they should not contemplate the eight liberations as either afflicted or unafflicted; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either afflicted or unafflicted; they should not contemplate the eight liberations as either mundane or supramundane; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either mundane or supramundane; they should not contemplate the eight liberations as either defiled or purified; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either defiled or purified;

they should not contemplate the eight liberations as belonging either to samsara or to nirvana; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as belonging either to samsara or to nirvana; they should not contemplate the eight liberations as being either internal, external, or both; they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as being either internal, external, or both; they should not contemplate the eight liberations as either apprehensible or inapprehensible;

they should not contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the liberation gateway of emptiness as either permanent or impermanent; they should not contemplate the liberation gateways of signlessness and wishlessness as either permanent or impermanent; they should not contemplate the liberation gateway of emptiness as either pleasurable or painful; they should not contemplate the liberation gateways of signlessness and wishlessness as either pleasurable or painful; they should not contemplate the liberation gateway of emptiness as either self or non-self; they should not contemplate the liberation gateways of signlessness and wishlessness as either self or non-self;

they should not contemplate the liberation gateway of emptiness as either pure or impure; they should not contemplate the liberation gateways of signlessness and wishlessness as either pure or impure; they should not contemplate the liberation gateway of emptiness as either empty or not empty; they should not contemplate the liberation gateways of signlessness and wishlessness as either empty or not empty; they should not contemplate the liberation gateway of emptiness as either possessing characteristics or lacking characteristics; they should not contemplate the liberation gateways of signlessness and wishlessness as either possessing characteristics or lacking characteristics; they should not contemplate the liberation gateway of emptiness as either involving wishes or free from wishes;

they should not contemplate the liberation gateways of signlessness and wishlessness as either involving wishes or free from wishes; they should not contemplate the liberation gateway of emptiness as either quiescent or not quiescent; they should not contemplate the liberation gateways of signlessness and wishlessness as either quiescent or not quiescent; they should not contemplate the liberation gateway of emptiness as either secluded or not secluded; they should not contemplate the liberation gateways of signlessness and wishlessness as either secluded or not secluded; they should not contemplate the liberation gateway of emptiness as either conditioned or unconditioned;

they should not contemplate the liberation gateways of signlessness and wishlessness as either conditioned or unconditioned; they should not contemplate the liberation gateway of emptiness as either contaminated or uncontaminated; they should not contemplate the liberation gateways of signlessness and wishlessness as either contaminated or uncontaminated; they should not contemplate the liberation gateway of emptiness as either arising or ceasing; they should not contemplate the liberation gateways of signlessness and wishlessness as either arising or ceasing; they should not contemplate the liberation gateway of emptiness as either wholesome or unwholesome; they should not contemplate the liberation gateways of signlessness and wishlessness as either wholesome or unwholesome;

they should not contemplate the liberation gateway of emptiness as either blameworthy or blameless; they should not contemplate the liberation gateways of signlessness and wishlessness as either blameworthy or blameless; they should not contemplate the liberation gateway of emptiness as either afflicted or unafflicted; they should not contemplate the liberation gateways of signlessness and wishlessness as either afflicted or unafflicted.

They should not contemplate the liberation gateway of emptiness as either mundane or supramundane; they should not contemplate the liberation gateways of signlessness and wishlessness as either mundane or supramundane; they should not contemplate the liberation gateway of emptiness as either defiled or purified; they should not contemplate the liberation gateways of signlessness and wishlessness as either defiled or purified; they should not contemplate the liberation gateway of emptiness as pertaining either to samsara or to nirvana; they should not contemplate the liberation gateways of signlessness and wishlessness as pertaining either to samsara or to nirvana; they should not contemplate the liberation gateway of emptiness as either internal, external, or both;

they should not contemplate the liberation gateways of signlessness and wishlessness as either internal, external, or both; they should not contemplate the liberation gateway of emptiness as either apprehensible or inapprehensible; they should not contemplate the liberation gateways of signlessness and wishlessness as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the dharani gateway as either permanent or impermanent; they should not contemplate the samadhi gateway as either permanent or impermanent; they should not contemplate the dharani gateway as either pleasurable or painful; they should not contemplate the samadhi gateway as either pleasurable or painful; they should not contemplate the dharani gateway as either self or non-self; they should not contemplate the samadhi gateway as either self or non-self; they should not contemplate the dharani gateway as either pure or impure; they should not contemplate the samadhi gateway as either pure or impure; they should not contemplate the dharani gateway as either empty or not empty;

they should not contemplate the samadhi gateway as either empty or not empty; they should not contemplate the dharani gateway as either possessing characteristics or lacking characteristics; they should not contemplate the samadhi gateway as either possessing characteristics or lacking characteristics; they should not contemplate the dharani gateway as either involving wishes or free from wishes; they should not contemplate the samadhi gateway as either involving wishes or free from wishes; they should not contemplate the dharani gateway as either quiescent or not quiescent; they should not contemplate the samadhi gateway as either quiescent or not quiescent; they should not contemplate the dharani gateway as either secluded or not secluded;

they should not contemplate the samadhi gateway as either secluded or not secluded; they should not contemplate the dharani gateway as either conditioned or unconditioned; they should not contemplate the samadhi gateway as either conditioned or unconditioned; they should not contemplate the dharani gateway as either contaminated or uncontaminated; they should not contemplate the samadhi gateway as either contaminated or uncontaminated; they should not contemplate the dharani gateway as either arising or ceasing; they should not contemplate the samadhi gateway as either arising or ceasing; they should not contemplate the dharani gateway as either wholesome or unwholesome; they should not contemplate the samadhi gateway as either wholesome or unwholesome;

they should not contemplate the dharani gateway as either blameworthy or blameless; they should not contemplate the samadhi gateway as either blameworthy or blameless; they should not contemplate the dharani gateway as either afflicted or unafflicted; they should not contemplate the samadhi gateway as either afflicted or unafflicted; they should not contemplate the dharani gateway as either mundane or supramundane; they should not contemplate the samadhi gateway as either mundane or supramundane; they should not contemplate the dharani gateway as either defiled or purified; they should not contemplate the samadhi gateway as either defiled or purified; they should not contemplate the dharani gateway as pertaining either to samsara or to nirvana;

they should not contemplate the samadhi gateway as pertaining either to samsara or to nirvana; they should not contemplate the dharani gateway as either internal, external, or both; they should not contemplate the samadhi gateway as either internal, external, or both; they should not contemplate the dharani gateway as either apprehensible or inapprehensible; they should not contemplate the samadhi gateway as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the Ground of Great Joy as either permanent or impermanent; they should not contemplate the Ground of Stainlessness, the Ground of Luminosity, the Ground of Radiant Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground as either permanent or impermanent; they should not contemplate the Ground of Great Joy as either pleasant or painful; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either pleasant or painful; they should not contemplate the Ground of Great Joy as either self or non-self;

they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either self or non-self; they should not contemplate the Ground of Great Joy as either pure or impure; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either pure or impure; they should not contemplate the Ground of Great Joy as either empty or not empty; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either empty or not empty; they should not contemplate the Ground of Great Joy as either possessing characteristics or without characteristics; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either possessing characteristics or without characteristics;

they should not contemplate the Ground of Great Joy as either involving aspiration or without aspiration; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either involving aspiration or without aspiration; they should not contemplate the Ground of Great Joy as either quiescent or not quiescent; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either quiescent or not quiescent; they should not contemplate the Ground of Great Joy as either detached or not detached; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either detached or not detached; they should not contemplate the Ground of Great Joy as either conditioned or unconditioned;

they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either conditioned or unconditioned; they should not contemplate the Ground of Great Joy as either contaminated or uncontaminated; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either contaminated or uncontaminated; they should not contemplate the Ground of Great Joy as either arising or ceasing; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either arising or ceasing; they should not contemplate the Ground of Great Joy as either wholesome or unwholesome; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either wholesome or unwholesome;

they should not contemplate the Ground of Great Joy as either culpable or blameless; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either culpable or blameless; they should not contemplate the Ground of Great Joy as either afflicted or unafflicted; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either afflicted or unafflicted; they should not contemplate the Ground of Great Joy as either mundane or supramundane; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either mundane or supramundane; they should not contemplate the Ground of Great Joy as either defiled or purified;

they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either defiled or purified; they should not contemplate the Ground of Great Joy as belonging either to samsara or to nirvana; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as belonging either to samsara or to nirvana; they should not contemplate the Ground of Great Joy as either internal, external, or both; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either internal, external, or both; they should not contemplate the Ground of Great Joy as either apprehensible or inapprehensible; they should not contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the five kinds of eyes as either permanent or impermanent; they should not contemplate the six superknowledges as either permanent or impermanent; they should not contemplate the five kinds of eyes as either pleasant or painful; they should not contemplate the six superknowledges as either pleasant or painful; they should not contemplate the five kinds of eyes as either self or non-self; they should not contemplate the six superknowledges as either self or non-self; they should not contemplate the five kinds of eyes as either pure or impure; they should not contemplate the six superknowledges as either pure or impure;

they should not contemplate the five kinds of eyes as either empty or not empty; they should not contemplate the six superknowledges as either empty or not empty; they should not contemplate the five kinds of eyes as either possessing characteristics or without characteristics; they should not contemplate the six superknowledges as either possessing characteristics or without characteristics; they should not contemplate the five kinds of eyes as either involving aspiration or without aspiration; they should not contemplate the six superknowledges as either involving aspiration or without aspiration; they should not contemplate the five kinds of eyes as either quiescent or not quiescent; they should not contemplate the six superknowledges as either quiescent or not quiescent;

they should not contemplate the five kinds of eyes as either detached or not detached; they should not contemplate the six superknowledges as either detached or not detached; they should not contemplate the five kinds of eyes as either conditioned or unconditioned; they should not contemplate the six superknowledges as either conditioned or unconditioned; they should not contemplate the five kinds of eyes as either contaminated or uncontaminated; they should not contemplate the six superknowledges as either contaminated or uncontaminated; they should not contemplate the five kinds of eyes as either arising or ceasing; they should not contemplate the six superknowledges as either arising or ceasing; they should not contemplate the five kinds of eyes as either wholesome or unwholesome;

they should not contemplate the six superknowledges as either wholesome or unwholesome; they should not contemplate the five kinds of eyes as either culpable or blameless; they should not contemplate the six superknowledges as either culpable or blameless; they should not contemplate the five kinds of eyes as either afflicted or unafflicted; they should not contemplate the six superknowledges as either afflicted or unafflicted; they should not contemplate the five kinds of eyes as either mundane or supramundane; they should not contemplate the six superknowledges as either mundane or supramundane; they should not contemplate the five kinds of eyes as either defiled or purified; they should not contemplate the six superknowledges as either defiled or purified;

they should not contemplate the five kinds of eyes as belonging either to samsara or to nirvana; they should not contemplate the six superknowledges as belonging either to samsara or to nirvana; they should not contemplate the five kinds of eyes as either internal, external, or both; they should not contemplate the six superknowledges as either internal, external, or both; they should not contemplate the five kinds of eyes as either apprehensible or inapprehensible; they should not contemplate the six superknowledges as either apprehensible or inapprehensible.

Fascicle 12

End