大般若波羅蜜多經

03

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the Buddha’s ten powers as either permanent or impermanent; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either permanent or impermanent; they should not contemplate the Buddha’s ten powers as either pleasurable or painful; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either pleasurable or painful; they should not contemplate the Buddha’s ten powers as either self or non-self;

they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either self or non-self; they should not contemplate the Buddha’s ten powers as either pure or impure; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either pure or impure; they should not contemplate the Buddha’s ten powers as either empty or not empty; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either empty or not empty; they should not contemplate the Buddha’s ten powers as either having characteristics or being without characteristics;

they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either having characteristics or being without characteristics; they should not contemplate the Buddha’s ten powers as either involving aspiration or being without aspiration; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either involving aspiration or being without aspiration; they should not contemplate the Buddha’s ten powers as either quiescent or not quiescent; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either quiescent or not quiescent;

they should not contemplate the Buddha’s ten powers as either secluded or not secluded; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either secluded or not secluded; they should not contemplate the Buddha’s ten powers as either conditioned or unconditioned; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either conditioned or unconditioned; they should not contemplate the Buddha’s ten powers as either contaminated or uncontaminated;

they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either contaminated or uncontaminated; they should not contemplate the Buddha’s ten powers as either arising or ceasing; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either arising or ceasing; they should not contemplate the Buddha’s ten powers as either wholesome or unwholesome; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either wholesome or unwholesome; they should not contemplate the Buddha’s ten powers as either blameworthy or blameless;

they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either blameworthy or blameless; they should not contemplate the Buddha’s ten powers as either afflicted or unafflicted; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either afflicted or unafflicted; they should not contemplate the Buddha’s ten powers as either mundane or supramundane; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either mundane or supramundane; they should not contemplate the Buddha’s ten powers as either defiled or purified;

they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either defiled or purified; they should not contemplate the Buddha’s ten powers as belonging either to samsara or to nirvana; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as belonging either to samsara or to nirvana; they should not contemplate the Buddha’s ten powers as either internal, external, or both; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either internal, external, or both;

they should not contemplate the Buddha’s ten powers as either apprehensible or inapprehensible; they should not contemplate the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate great loving-kindness as either permanent or impermanent; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either permanent or impermanent; they should not contemplate great loving-kindness as either pleasant or painful; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either pleasant or painful; they should not contemplate great loving-kindness as either self or non-self; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either self or non-self; they should not contemplate great loving-kindness as either pure or impure;

they should not contemplate great compassion, great sympathetic joy, or great equanimity as either pure or impure; they should not contemplate great loving-kindness as either empty or not empty; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either empty or not empty; they should not contemplate great loving-kindness as either having characteristics or being without characteristics; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either having characteristics or being without characteristics; they should not contemplate great loving-kindness as either associated with wishes or wishless;

they should not contemplate great compassion, great sympathetic joy, or great equanimity as either associated with wishes or wishless; they should not contemplate great loving-kindness as either quiescent or not quiescent; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either quiescent or not quiescent; they should not contemplate great loving-kindness as either detached or not detached; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either detached or not detached; they should not contemplate great loving-kindness as either conditioned or unconditioned; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either conditioned or unconditioned;

they should not contemplate great loving-kindness as either contaminated or uncontaminated; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either contaminated or uncontaminated; they should not contemplate great loving-kindness as either arising or ceasing; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either arising or ceasing; they should not contemplate great loving-kindness as either wholesome or unwholesome; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either wholesome or unwholesome; they should not contemplate great loving-kindness as either blameworthy or blameless;

they should not contemplate great compassion, great sympathetic joy, or great equanimity as either blameworthy or blameless; they should not contemplate great loving-kindness as either afflicted or unafflicted; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either afflicted or unafflicted; they should not contemplate great loving-kindness as either worldly or supramundane; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either worldly or supramundane; they should not contemplate great loving-kindness as either defiled or purified; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either defiled or purified;

they should not contemplate great loving-kindness as either belonging to samsara or belonging to nirvana; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either belonging to samsara or belonging to nirvana; they should not contemplate great loving-kindness as either internal, external, or both; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either internal, external, or both; they should not contemplate great loving-kindness as either apprehensible or inapprehensible; they should not contemplate great compassion, great sympathetic joy, or great equanimity as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the thirty-two marks of a great person as either permanent or impermanent; they should not contemplate the eighty subsidiary characteristics as either permanent or impermanent; they should not contemplate the thirty-two marks of a great person as either pleasant or painful; they should not contemplate the eighty subsidiary characteristics as either pleasant or painful; they should not contemplate the thirty-two marks of a great person as either self or non-self; they should not contemplate the eighty subsidiary characteristics as either self or non-self; they should not contemplate the thirty-two marks of a great person as either pure or impure;

they should not contemplate the eighty subsidiary characteristics as either pure or impure; they should not contemplate the thirty-two marks of a great person as either empty or not empty; they should not contemplate the eighty subsidiary characteristics as either empty or not empty; they should not contemplate the thirty-two marks of a great person as either having characteristics or being without characteristics; they should not contemplate the eighty subsidiary characteristics as either having characteristics or being without characteristics; they should not contemplate the thirty-two marks of a great person as either associated with wishes or wishless; they should not contemplate the eighty subsidiary characteristics as either associated with wishes or wishless;

they should not contemplate the thirty-two marks of a great person as either quiescent or not quiescent; they should not contemplate the eighty subsidiary characteristics as either quiescent or not quiescent; they should not contemplate the thirty-two marks of a great person as either detached or not detached; they should not contemplate the eighty subsidiary characteristics as either detached or not detached; they should not contemplate the thirty-two marks of a great person as either conditioned or unconditioned; they should not contemplate the eighty subsidiary characteristics as either conditioned or unconditioned; they should not contemplate the thirty-two marks of a great person as either contaminated or uncontaminated;

they should not contemplate the eighty subsidiary characteristics as either contaminated or uncontaminated; they should not contemplate the thirty-two marks of a great person as either arising or ceasing; they should not contemplate the eighty subsidiary characteristics as either arising or ceasing; they should not contemplate the thirty-two marks of a great person as either wholesome or unwholesome; they should not contemplate the eighty subsidiary characteristics as either wholesome or unwholesome; they should not contemplate the thirty-two marks of a great person as either blameworthy or blameless; they should not contemplate the eighty subsidiary characteristics as either blameworthy or blameless;

they should not contemplate the thirty-two marks of a great person as either afflicted or unafflicted; they should not contemplate the eighty subsidiary characteristics as either afflicted or unafflicted; they should not contemplate the thirty-two marks of a great person as either worldly or supramundane; they should not contemplate the eighty subsidiary characteristics as either worldly or supramundane; they should not contemplate the thirty-two marks of a great person as either defiled or purified; they should not contemplate the eighty subsidiary characteristics as either defiled or purified; they should not contemplate the thirty-two marks of a great person as either belonging to samsara or belonging to nirvana;

they should not contemplate the eighty subsidiary characteristics as either belonging to samsara or belonging to nirvana; they should not contemplate the thirty-two marks of a great person as either internal, external, or both; they should not contemplate the eighty subsidiary characteristics as either internal, external, or both; they should not contemplate the thirty-two marks of a great person as either apprehensible or inapprehensible; they should not contemplate the eighty subsidiary characteristics as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the dharma of non-forgetfulness as either permanent or impermanent; nor should they contemplate the nature of constantly abiding in equanimity as either permanent or impermanent. They should not contemplate the dharma of non-forgetfulness as either pleasant or painful; nor should they contemplate the nature of constantly abiding in equanimity as either pleasant or painful.

They should not contemplate the dharma of non-forgetfulness as either self or non-self; nor should they contemplate the nature of constantly abiding in equanimity as either self or non-self. They should not contemplate the dharma of non-forgetfulness as either pure or impure; nor should they contemplate the nature of constantly abiding in equanimity as either pure or impure. They should not contemplate the dharma of non-forgetfulness as either empty or not empty; nor should they contemplate the nature of constantly abiding in equanimity as either empty or not empty.

They should not contemplate the dharma of non-forgetfulness as either possessing marks or signless; nor should they contemplate the nature of constantly abiding in equanimity as either possessing marks or signless. They should not contemplate the dharma of non-forgetfulness as either involving aspiration or aspirationless; nor should they contemplate the nature of constantly abiding in equanimity as either involving aspiration or aspirationless.

They should not contemplate the dharma of non-forgetfulness as either quiescent or not quiescent; nor should they contemplate the nature of constantly abiding in equanimity as either quiescent or not quiescent. They should not contemplate the dharma of non-forgetfulness as either detached or not detached; nor should they contemplate the nature of constantly abiding in equanimity as either detached or not detached. They should not contemplate the dharma of non-forgetfulness as either conditioned or unconditioned; nor should they contemplate the nature of constantly abiding in equanimity as either conditioned or unconditioned.

They should not contemplate the dharma of non-forgetfulness as either with outflows or without outflows; nor should they contemplate the nature of constantly abiding in equanimity as either with outflows or without outflows. They should not contemplate the dharma of non-forgetfulness as either arising or ceasing; nor should they contemplate the nature of constantly abiding in equanimity as either arising or ceasing. They should not contemplate the dharma of non-forgetfulness as either wholesome or unwholesome; nor should they contemplate the nature of constantly abiding in equanimity as either wholesome or unwholesome.

They should not contemplate the dharma of non-forgetfulness as either blameworthy or blameless; nor should they contemplate the nature of constantly abiding in equanimity as either blameworthy or blameless. They should not contemplate the dharma of non-forgetfulness as either afflicted or unafflicted; nor should they contemplate the nature of constantly abiding in equanimity as either afflicted or unafflicted. They should not contemplate the dharma of non-forgetfulness as either mundane or supramundane; nor should they contemplate the nature of constantly abiding in equanimity as either mundane or supramundane.

They should not contemplate the dharma of non-forgetfulness as either defiled or purified; nor should they contemplate the nature of constantly abiding in equanimity as either defiled or purified. They should not contemplate the dharma of non-forgetfulness as belonging either to samsara or to nirvana; nor should they contemplate the nature of constantly abiding in equanimity as belonging either to samsara or to nirvana.

They should not contemplate the dharma of non-forgetfulness as either internal, external, or both; nor should they contemplate the nature of constantly abiding in equanimity as either internal, external, or both. They should not contemplate the dharma of non-forgetfulness as either apprehensible or inapprehensible; nor should they contemplate the nature of constantly abiding in equanimity as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the knowledge of all things as either permanent or impermanent; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either permanent or impermanent. They should not contemplate the knowledge of all things as either pleasant or painful; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either pleasant or painful.

They should not contemplate the knowledge of all things as either self or non-self; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either self or non-self. They should not contemplate the knowledge of all things as either pure or impure; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either pure or impure. They should not contemplate the knowledge of all things as either empty or not empty; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either empty or not empty.

They should not contemplate the knowledge of all things as either possessing marks or signless; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either possessing marks or signless. They should not contemplate the knowledge of all things as either involving aspiration or aspirationless; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either involving aspiration or aspirationless.

They should not contemplate the knowledge of all things as either quiescent or not quiescent; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either quiescent or not quiescent. They should not contemplate the knowledge of all things as either detached or not detached; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either detached or not detached.

They should not contemplate the knowledge of all things as either conditioned or unconditioned; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either conditioned or unconditioned. They should not contemplate the knowledge of all things as either with outflows or without outflows; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either with outflows or without outflows.

They should not contemplate the knowledge of all things as either arising or ceasing; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either arising or ceasing. They should not contemplate the knowledge of all things as either wholesome or unwholesome; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either wholesome or unwholesome.

They should not contemplate the knowledge of all things as either blameworthy or blameless; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either blameworthy or blameless. They should not contemplate the knowledge of all things as either afflicted or unafflicted; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either afflicted or unafflicted.

They should not contemplate the knowledge of all things as either mundane or supramundane; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either mundane or supramundane. They should not contemplate the knowledge of all things as either defiled or purified; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either defiled or purified.

They should not contemplate the knowledge of all things as belonging either to samsara or to nirvana; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as belonging either to samsara or to nirvana. They should not contemplate the knowledge of all things as either internal, external, or both; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either internal, external, or both.

They should not contemplate the knowledge of all things as either apprehensible or inapprehensible; nor should they contemplate the knowledge of path aspects and the knowledge of all aspects as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the fruit of stream-entry as either permanent or impermanent; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either permanent or impermanent; they should not contemplate the fruit of stream-entry as either pleasant or painful; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either pleasant or painful; they should not contemplate the fruit of stream-entry as either self or non-self; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either self or non-self;

they should not contemplate the fruit of stream-entry as either pure or impure; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either pure or impure; they should not contemplate the fruit of stream-entry as either empty or nonempty; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either empty or nonempty; they should not contemplate the fruit of stream-entry as either possessing signs or signless; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either possessing signs or signless;

they should not contemplate the fruit of stream-entry as either associated with aspiration or free from aspiration; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either associated with aspiration or free from aspiration; they should not contemplate the fruit of stream-entry as either quiescent or not quiescent; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either quiescent or not quiescent; they should not contemplate the fruit of stream-entry as either detached or not detached; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either detached or not detached;

they should not contemplate the fruit of stream-entry as either conditioned or unconditioned; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either conditioned or unconditioned; they should not contemplate the fruit of stream-entry as either contaminated or uncontaminated; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either contaminated or uncontaminated; they should not contemplate the fruit of stream-entry as either arising or ceasing; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either arising or ceasing;

they should not contemplate the fruit of stream-entry as either wholesome or unwholesome; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either wholesome or unwholesome; they should not contemplate the fruit of stream-entry as either blameworthy or blameless; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either blameworthy or blameless; they should not contemplate the fruit of stream-entry as either accompanied by afflictions or free from afflictions; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either accompanied by afflictions or free from afflictions;

they should not contemplate the fruit of stream-entry as either worldly or supramundane; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either worldly or supramundane; they should not contemplate the fruit of stream-entry as either defiled or purified; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either defiled or purified; they should not contemplate the fruit of stream-entry as either belonging to samsara or belonging to nirvana; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either belonging to samsara or belonging to nirvana;

they should not contemplate the fruit of stream-entry as either internal, external, or both; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either internal, external, or both; they should not contemplate the fruit of stream-entry as either apprehensible or inapprehensible; they should not contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate all the practices of great bodhisattvas as either permanent or impermanent; they should not contemplate the supreme enlightenment of the Buddhas as either permanent or impermanent; they should not contemplate all the practices of great bodhisattvas as either pleasant or painful; they should not contemplate the supreme enlightenment of the Buddhas as either pleasant or painful; they should not contemplate all the practices of great bodhisattvas as either self or non-self; they should not contemplate the supreme enlightenment of the Buddhas as either self or non-self; they should not contemplate all the practices of great bodhisattvas as either pure or impure;

they should not contemplate the supreme enlightenment of the Buddhas as either pure or impure; they should not contemplate all the practices of great bodhisattvas as either empty or not empty; they should not contemplate the supreme enlightenment of the Buddhas as either empty or not empty; they should not contemplate all the practices of great bodhisattvas as either having characteristics or being without characteristics; they should not contemplate the supreme enlightenment of the Buddhas as either having characteristics or being without characteristics; they should not contemplate all the practices of great bodhisattvas as either involving aspiration or being without aspiration;

they should not contemplate the supreme enlightenment of the Buddhas as either involving aspiration or being without aspiration; they should not contemplate all the practices of great bodhisattvas as either quiescent or not quiescent; they should not contemplate the supreme enlightenment of the Buddhas as either quiescent or not quiescent; they should not contemplate all the practices of great bodhisattvas as either detached or not detached; they should not contemplate the supreme enlightenment of the Buddhas as either detached or not detached; they should not contemplate all the practices of great bodhisattvas as either conditioned or unconditioned; they should not contemplate the supreme enlightenment of the Buddhas as either conditioned or unconditioned;

they should not contemplate all the practices of great bodhisattvas as either contaminated or uncontaminated; they should not contemplate the supreme enlightenment of the Buddhas as either contaminated or uncontaminated; they should not contemplate all the practices of great bodhisattvas as either arising or ceasing; they should not contemplate the supreme enlightenment of the Buddhas as either arising or ceasing; they should not contemplate all the practices of great bodhisattvas as either wholesome or unwholesome; they should not contemplate the supreme enlightenment of the Buddhas as either wholesome or unwholesome; they should not contemplate all the practices of great bodhisattvas as either culpable or blameless;

they should not contemplate the supreme enlightenment of the Buddhas as either culpable or blameless; they should not contemplate all the practices of great bodhisattvas as either afflicted or unafflicted; they should not contemplate the supreme enlightenment of the Buddhas as either afflicted or unafflicted; they should not contemplate all the practices of great bodhisattvas as either mundane or supramundane; they should not contemplate the supreme enlightenment of the Buddhas as either mundane or supramundane; they should not contemplate all the practices of great bodhisattvas as either defiled or purified; they should not contemplate the supreme enlightenment of the Buddhas as either defiled or purified;

they should not contemplate all the practices of great bodhisattvas as belonging either to samsara or to nirvana; they should not contemplate the supreme enlightenment of the Buddhas as belonging either to samsara or to nirvana; they should not contemplate all the practices of great bodhisattvas as being either internal, external, or both; they should not contemplate the supreme enlightenment of the Buddhas as being either internal, external, or both; they should not contemplate all the practices of great bodhisattvas as either apprehensible or inapprehensible; they should not contemplate the supreme enlightenment of the Buddhas as either apprehensible or inapprehensible.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they perceive neither the great bodhisattva, nor prajnaparamita, nor the designation of either within the conditioned realm; nor do they perceive them within the unconditioned realm. Why is this?

Subhuti! It is because, when great bodhisattvas practice prajnaparamita, they do not give rise to conceptual discrimination concerning any dharma, nor do they discriminate among differences. Subhuti!

When such great bodhisattvas practice prajnaparamita, they abide in non-discrimination with respect to all dharmas and are able to cultivate the perfection of generosity; they are also able to cultivate the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita. They are able to abide in internal emptiness;

they are also able to abide in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the inapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

They are able to abide in suchness; they are also able to abide in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm. They are able to cultivate the four establishments of mindfulness; they are also able to cultivate the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

They are able to abide in the noble truth of suffering; they are also able to abide in the noble truths of its origin, cessation, and the path. They are able to cultivate the four meditative absorptions; they are also able to cultivate the four immeasurables and the four formless attainments. They are able to cultivate the eight liberations; they are also able to cultivate the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

They are able to cultivate the Dharma gateway of liberation through emptiness; they are also able to cultivate the Dharma gateways of liberation through signlessness and wishlessness. They are able to cultivate all Dharma gateways of dharani, and they are also able to cultivate all Dharma gateways of samadhi. They are able to cultivate the Ground of Great Joy; they are also able to cultivate the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground.

They are able to cultivate the five kinds of eyes; they are also able to cultivate the six superknowledges. They are able to cultivate the ten powers of a Buddha; they are also able to cultivate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. They are able to cultivate the Dharma of never forgetting; they are also able to cultivate the nature of constant equanimity.

They are able to cultivate the knowledge of all things; they are also able to cultivate the knowledge of all aspects of the paths and the knowledge of all aspects. Subhuti! While practicing in this manner, such great bodhisattvas perceive no great bodhisattva, perceive no designation “great bodhisattva,” perceive no prajnaparamita, and perceive no designation “prajnaparamita”; they apply themselves solely to seeking the knowledge of all-knowing wisdom.

Why is this? Subhuti! It is because, while practicing prajnaparamita, such great bodhisattvas skillfully penetrate the true characteristics of all dharmas and know that within them there is neither defilement nor purification.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should know in accordance with reality that names are provisional designations and dharmas are provisional designations. Subhuti!

Having known in accordance with reality that names are provisional and dharmas are provisional, those great bodhisattvas do not become attached to form; they do not become attached to feeling, perception, formations, or consciousness; they do not become attached to the eye ayatana; they do not become attached to the ear, nose, tongue, body, or mind ayatana; they do not become attached to the form ayatana; they do not become attached to the sound, odor, taste, tangible object, or mental-object ayatana; they do not become attached to the eye dhatu; they do not become attached to the ear, nose, tongue, body, or mind dhatu; they do not become attached to the form dhatu; they do not become attached to the sound, odor, taste, tangible object, or mental-object dhatu;

they do not become attached to the eye-consciousness dhatu; they do not become attached to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they do not become attached to eye-contact; they do not become attached to ear-, nose-, tongue-, body-, or mind-contact; they do not become attached to feelings arising in dependence upon eye-contact, whether pleasant, painful, neither painful nor pleasant; they do not become attached to feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact, whether pleasant, painful, neither painful nor pleasant; they do not become attached to the earth dhatu; they do not become attached to the water, fire, wind, space, or consciousness dhatu; they do not become attached to causal conditions;

they do not become attached to the immediately antecedent condition, the objective condition, the dominant condition, or dharmas arising from conditions; they do not become attached to ignorance; they do not become attached to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; they do not become attached to the conditioned realm; they do not become attached to the unconditioned realm; they do not become attached to the realm with outflows; they do not become attached to the realm without outflows; they do not become attached to the perfection of generosity;

they do not become attached to the perfections of pure morality, patience, diligence, meditative concentration, prajna, skillful means, sublime vows, power, or wisdom; they do not become attached to inner emptiness;

they do not become attached to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence; they do not become attached to suchness;

they do not become attached to the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm; they do not become attached to the four establishments of mindfulness; they do not become attached to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; they do not become attached to the noble truth of suffering; they do not become attached to the noble truths of the origin, cessation, or path; they do not become attached to the four meditative absorptions;

they do not become attached to the four immeasurables or the four formless concentrations; they do not become attached to the eight liberations; they do not become attached to the eight spheres of mastery, the nine successive concentrations, or the ten totalities; they do not become attached to the Dharma gateway of liberation through emptiness; they do not become attached to the Dharma gateways of liberation through signlessness or wishlessness; they do not become attached to the dharani gateways; they do not become attached to the samadhi gateways; they do not become attached to the Ground of Utmost Joy;

they do not become attached to the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most 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; they do not become attached to the five kinds of eyes; they do not become attached to the six superknowledges; they do not become attached to the ten powers of a Buddha; they do not become attached to the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha; they do not become attached to great loving-kindness; they do not become attached to great compassion, great sympathetic joy, or great equanimity;

they do not become attached to the thirty-two marks of a great being; they do not become attached to the eighty subsidiary characteristics; they do not become attached to the Dharma of never losing mindfulness; they do not become attached to the nature of constant equanimity; they do not become attached to the wisdom of all things; they do not become attached to the wisdom of the aspects of the paths or the wisdom of all aspects; they do not become attached to the fruit of stream-entry; they do not become attached to the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha; they do not become attached to any practice of great bodhisattvas; they do not become attached to the unsurpassed awakening of the Buddhas; they do not become attached to a self;

they do not become attached to a sentient being, a living being, a life principle, one who is born, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, an agent, one who causes action, a doer of karma, one who causes karma to be done, one who experiences karmic results, one who causes another to experience karmic results, a knower, or a seer; they do not become attached to ordinary beings; they do not become attached to noble ones; they do not become attached to bodhisattvas; they do not become attached to Tathagatas; they do not become attached to names; they do not become attached to characteristics; they do not become attached to the purification of Buddha-fields; they do not become attached to bringing sentient beings to maturity;

they do not become attached to skillful means.

Why is this? Because all dharmas are without ownership; therefore, the one who is attached, the object of attachment, the place of attachment, and the time of attachment are all unobtainable.

Thus, Subhuti! Because great bodhisattvas who practice prajnaparamita are unattached to all dharmas, they are able to develop the perfections of generosity, pure ethical discipline, patient acceptance, diligence, meditation, wisdom, skillful means, sublime aspiration, power, and knowledge;

they are also able to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

they are also able to abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature that does not become otherwise, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm; they are also able to develop the four establishments of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; they are also able to abide in the noble truths of suffering, its origin, its cessation, and the path; they are also able to develop the four meditative absorptions, the four immeasurables, and the four formless concentrations;

they are also able to develop the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities; they are also able to develop the gateways to liberation of emptiness, signlessness, and wishlessness; they are also able to attain the bodhisattva's nirvana that is remote from samsara; they are also able to abide on the irreversible stage of a bodhisattva; they are also able to perfect all dharani gateways and samadhi gateways; they are also able to perfect the stage of Great Joy, the stage of Stainlessness, the stage of Luminousness, the stage of Radiant Wisdom, the stage Difficult to Conquer, the stage of Manifest Presence, the stage of Far-Reaching, the stage of Immovability, the stage of Excellent Wisdom, and the stage of the Dharma Cloud;

they are also able to perfect the five kinds of eyes and the six superknowledges; they are also able to perfect the Buddha's ten powers, four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities; they are also able to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity; they are also able to perfect the thirty-two marks of a great being and the eighty accompanying characteristics; they are also able to perfect the quality of never forgetting and the nature of constant equanimity; they are also able to perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and they also attain the supreme superknowledges of a bodhisattva.

Having fully acquired these superknowledges, they travel from this Buddha-land to another Buddha-land, wishing to bring various sentient beings to maturity, to adorn and purify their own Buddha-land, and to behold the Tathagata, the Arhat, the Perfectly Awakened One. Having beheld him, they reverently make offerings, honor and praise him, thereby causing all their roots of virtue to grow. Once their roots of virtue have grown, they are able to hear and receive whatever true Dharma of the Buddhas they wish to hear.

Having heard and received it, they never forget it, even until they sit upon the sublime seat of awakening and attain unsurpassed perfect awakening. They attain mastery over all dharani gateways and all samadhi gateways. Thus, Subhuti!

Great bodhisattvas who practice prajnaparamita should know in accordance with reality that names are mere designations and dharmas are mere designations.

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is form itself a great bodhisattva?

– No, Blessed One!

– Are feeling, perception, formations, and consciousness themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than form a great bodhisattva?

– No, Blessed One!

– Is that which is other than feeling, perception, formations, and consciousness a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within form?

– No, Blessed One!

– Is there a great bodhisattva within feeling, perception, formations, and consciousness?

– No, Blessed One!

– Is there form within a great bodhisattva?

– No, Blessed One!

– Are there feeling, perception, formations, and consciousness within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from form?

– No, Blessed One!

– Is there a great bodhisattva apart from feeling, perception, formations, and consciousness?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the eye ayatana itself a great bodhisattva?

– No, Blessed One!

– Are the ear, nose, tongue, body, and mind ayatanas themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the eye ayatana a great bodhisattva?

– No, Blessed One!

– Is that which is other than the ear, nose, tongue, body, and mind ayatanas a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the eye ayatana?

– No, Blessed One!

– Is there a great bodhisattva within the ear, nose, tongue, body, and mind ayatanas?

– No, Blessed One!

– Is there an eye ayatana within a great bodhisattva?

– No, Blessed One!

– Are there ear, nose, tongue, body, and mind ayatanas within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the eye ayatana?

– No, Blessed One!

– Is there a great bodhisattva apart from the ear, nose, tongue, body, and mind ayatanas?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the form ayatana itself a great bodhisattva?

– No, Blessed One!

– Are the sound, odor, taste, tangible-object, and mental-object ayatanas themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the form ayatana a great bodhisattva?

– No, Blessed One!

– Is that which is other than the sound, odor, taste, tangible-object, and mental-object ayatanas a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the form ayatana?

– No, Blessed One!

– Is there a great bodhisattva within the sound, odor, taste, tangible-object, and mental-object ayatanas?

– No, Blessed One!

– Is there a form ayatana within a great bodhisattva?

– No, Blessed One!

– Are there sound, odor, taste, tangible-object, and mental-object ayatanas within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the form ayatana?

– No, Blessed One!

– Is there a great bodhisattva apart from the sound, odor, taste, tangible-object, and mental-object ayatanas?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the eye dhatu itself a great bodhisattva?

– No, Blessed One!

– Are the ear, nose, tongue, body, and mind dhatus themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the eye dhatu a great bodhisattva?

– No, Blessed One!

– Is that which is other than the ear, nose, tongue, body, and mind dhatus a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the eye dhatu?

– No, Blessed One!

– Is there a great bodhisattva within the ear, nose, tongue, body, and mind dhatus?

– No, Blessed One!

– Is there an eye dhatu within a great bodhisattva?

– No, Blessed One!

– Are there ear, nose, tongue, body, and mind dhatus within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the eye dhatu?

– No, Blessed One!

– Is there a great bodhisattva apart from the ear, nose, tongue, body, and mind dhatus?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the form dhatu itself a great bodhisattva?

– No, Blessed One!

– Are the sound, odor, taste, tangible-object, and mental-object dhatus themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the form dhatu a great bodhisattva?

– No, Blessed One!

– Is that which is other than the sound, odor, taste, tangible-object, and mental-object dhatus a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the form dhatu?

– No, Blessed One!

– Is there a great bodhisattva within the elements of sound, odor, taste, touch, or mental objects?

– No, Blessed One!

– Is the form element within a great bodhisattva?

– No, Blessed One!

– Are the elements of sound, odor, taste, touch, or mental objects within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the form element?

– No, Blessed One!

– Is there a great bodhisattva apart from the elements of sound, odor, taste, touch, or mental objects?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the eye-consciousness element itself a great bodhisattva?

– No, Blessed One!

– Are the ear-, nose-, tongue-, body-, and mind-consciousness elements themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the eye-consciousness element a great bodhisattva?

– No, Blessed One!

– Is that which is other than the ear-, nose-, tongue-, body-, and mind-consciousness elements a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the eye-consciousness element?

– No, Blessed One!

– Is there a great bodhisattva within the ear-, nose-, tongue-, body-, or mind-consciousness element?

– No, Blessed One!

– Is the eye-consciousness element within a great bodhisattva?

– No, Blessed One!

– Are the ear-, nose-, tongue-, body-, or mind-consciousness elements within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the eye-consciousness element?

– No, Blessed One!

– Is there a great bodhisattva apart from the ear-, nose-, tongue-, body-, or mind-consciousness elements?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is eye-contact itself a great bodhisattva?

– No, Blessed One!

– Are ear-, nose-, tongue-, body-, and mind-contact themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than eye-contact a great bodhisattva?

– No, Blessed One!

– Is that which is other than ear-, nose-, tongue-, body-, and mind-contact a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within eye-contact?

– No, Blessed One!

– Is there a great bodhisattva within ear-, nose-, tongue-, body-, or mind-contact?

– No, Blessed One!

– Is eye-contact within a great bodhisattva?

– No, Blessed One!

– Are ear-, nose-, tongue-, body-, or mind-contact within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from eye-contact?

– No, Blessed One!

– Is there a great bodhisattva apart from ear-, nose-, tongue-, body-, or mind-contact?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Are the feelings arising with eye-contact as their condition themselves a great bodhisattva?

– No, Blessed One!

– Are the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the feelings arising with eye-contact as their condition a great bodhisattva?

– No, Blessed One!

– Is that which is other than the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their conditions a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the feelings arising with eye-contact as their condition?

– No, Blessed One!

– Is there a great bodhisattva within the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their conditions?

– No, Blessed One!

– Are the feelings arising with eye-contact as their condition within a great bodhisattva?

– No, Blessed One!

– Are the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their conditions within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the feelings arising with eye-contact as their condition?

– No, Blessed One!

– Is there a great bodhisattva apart from the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their conditions?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the earth element itself a great bodhisattva?

– No, Blessed One!

– Are the water, fire, wind, space, and consciousness elements themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the earth element a great bodhisattva?

– No, Blessed One!

– Is that which is other than the water, fire, wind, space, and consciousness elements a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the earth element?

– No, Blessed One!

– Is there a great bodhisattva within the water, fire, wind, space, or consciousness element?

– No, Blessed One!

– Is the earth element within a great bodhisattva?

– No, Blessed One!

– Are the water, fire, wind, space, or consciousness elements within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the earth element?

– No, Blessed One!

– Is there a great bodhisattva apart from the water, fire, wind, space, or consciousness elements?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the causal condition itself a great bodhisattva?

– No, Blessed One!

– Are the immediately antecedent condition, object condition, and dominant condition themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than the causal condition a great bodhisattva?

– No, Blessed One!

– Is that which is other than the immediately antecedent condition, object condition, and dominant condition a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the causal condition?

– No, Blessed One!

– Is there a great bodhisattva within the immediately antecedent condition, object condition, or dominant condition?

– No, Blessed One!

– Is the causal condition within a great bodhisattva?

– No, Blessed One!

– Are the immediately antecedent condition, object condition, or dominant condition within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the causal condition?

– No, Blessed One!

– Is there a great bodhisattva apart from the immediately antecedent condition, object condition, or dominant condition?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Are dependently arisen dharmas themselves a great bodhisattva?

– No, Blessed One!

– Is that which is other than dependently arisen dharmas a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within dependently arisen dharmas?

– No, Blessed One!

– Are dependently arisen dharmas within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from dependently arisen dharmas?

– No, Blessed One!

Fascicle 13

End