大般若波羅蜜多經

26

Subhuti! What meaning do you further contemplate when you say that the very designation “conditioned” or “unconditioned” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is conditioned or unconditioned with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “conditioned” and “unconditioned” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “conditioned” or “unconditioned” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “contaminated” or “uncontaminated” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is contaminated or uncontaminated with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “contaminated” and “uncontaminated” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “contaminated” or “uncontaminated” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “arising” or “cessation” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even arising and cessation with respect to the supreme enlightenment of all Buddhas are ultimately ungraspable, because their nature does not exist; how much less could there be the designations “arising” and “cessation” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “arising” or “cessation” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “wholesome” or “unwholesome” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is wholesome or unwholesome with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “wholesome” and “unwholesome” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “wholesome” or “unwholesome” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “culpable” or “blameless” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is culpable or blameless with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “culpable” and “blameless” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “culpable” or “blameless” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “afflicted” or “unafflicted” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is afflicted or unafflicted with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “afflicted” and “unafflicted” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “afflicted” or “unafflicted” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “mundane” or “supramundane” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is mundane or supramundane with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “mundane” and “supramundane” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “mundane” or “supramundane” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “defiled” or “pure” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is defiled or pure with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “defiled” and “pure” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “defiled” or “pure” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “belonging to samsara” or “belonging to nirvana” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what belongs to samsara or belongs to nirvana with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “belonging to samsara” and “belonging to nirvana” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “belonging to samsara” or “belonging to nirvana” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “internal,” “external,” or “between the two” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is internal, external, or between the two with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “internal,” “external,” and “between the two” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “internal,” “external,” or “between the two” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the very designation “obtainable” or “unobtainable” with respect to the supreme enlightenment of all Buddhas is not a great bodhisattva?

Blessed One! Even what is obtainable or unobtainable with respect to the supreme enlightenment of all Buddhas is ultimately ungraspable, because its nature does not exist; how much less could there be the designations “obtainable” and “unobtainable” with respect to the supreme enlightenment of all Buddhas! Since these designations do not exist, how could it be said that the very designation “obtainable” or “unobtainable” with respect to the supreme enlightenment of all Buddhas is a great bodhisattva?

Blessed One! Since form ... all dharmas and their designations, and the permanent, impermanent ... qualities of form and their designations, are ungraspable, it is impossible to say that the designation of form ... all dharmas, and the designation of the permanent, impermanent ... qualities of form, is a great bodhisattva.

The Buddha said: Subhuti! Excellent! Excellent! It is so! It is so! It is just as you have said. Subhuti! Because form ... all dharmas, and the permanent, impermanent ... qualities of form, are ungraspable, the designation of form ... all dharmas, and the designation of the permanent and impermanent qualities of form, are also ungraspable. Because dharmas and designations are ungraspable, a great bodhisattva is also ungraspable. Because a great bodhisattva is ungraspable, the practice of prajnaparamita is also ungraspable.

Subhuti! When great bodhisattvas practice prajnaparamita, they should train in this way!

Furthermore, Subhuti! Earlier, you said, “I do not see any dharma that can be called a great bodhisattva.” So it is! So it is! It is just as you have said. Subhuti! Dharmas do not see dharmas; dharmas do not see the Dharma realm; the Dharma realm does not see dharmas; the Dharma realm does not see the Dharma realm. Subhuti! The Dharma realm does not see the form realm; the form realm does not see the Dharma realm. The Dharma realm does not see the realms of feeling, perception, formations, and consciousness; the realms of feeling, perception, formations, and consciousness do not see the Dharma realm.

Subhuti! The Dharma realm does not see the realm of the eye ayatana; the realm of the eye ayatana does not see the Dharma realm. The Dharma realm does not see the realms of the ear, nose, tongue, body, and mind ayatanas; the realms of the ear, nose, tongue, body, and mind ayatanas do not see the Dharma realm. The Dharma realm does not see the realm of the form ayatana; the realm of the form ayatana does not see the Dharma realm. The Dharma realm does not see the realms of the sound, odor, taste, tangible object, and mental-object ayatanas; the realms of the sound, odor, taste, tangible object, and mental-object ayatanas do not see the Dharma realm.

Subhuti! The Dharma realm does not see the eye dhatu, form dhatu, or eye-consciousness dhatu; the eye dhatu, form dhatu, and eye-consciousness dhatu do not see the Dharma realm. The Dharma realm does not see the ear dhatu, sound dhatu, or ear-consciousness dhatu; the ear dhatu, sound dhatu, and ear-consciousness dhatu do not see the Dharma realm.

The Dharma realm does not see the nose dhatu, odor dhatu, or nose-consciousness dhatu; the nose dhatu, odor dhatu, and nose-consciousness dhatu do not see the Dharma realm. The Dharma realm does not see the tongue dhatu, taste dhatu, or tongue-consciousness dhatu; the tongue dhatu, taste dhatu, and tongue-consciousness dhatu do not see the Dharma realm. The Dharma realm does not see the body dhatu, tangible-object dhatu, or body-consciousness dhatu; the body dhatu, tangible-object dhatu, and body-consciousness dhatu do not see the Dharma realm.

The Dharma realm does not see the mind dhatu, mental-object dhatu, or mind-consciousness dhatu; the mind dhatu, mental-object dhatu, and mind-consciousness dhatu do not see the Dharma realm.

Subhuti! The Dharma realm does not see the earth dhatu; the earth dhatu does not see the Dharma realm. The Dharma realm does not see the water, fire, wind, space, or consciousness dhatus; the water, fire, wind, space, and consciousness dhatus do not see the Dharma realm.

Subhuti! The Dharma realm does not see the realm of the Noble Truth of suffering; the realm of the Noble Truth of suffering does not see the Dharma realm. The Dharma realm does not see the realms of the Noble Truths of the origin, cessation, and path; the realms of the Noble Truths of the origin, cessation, and path do not see the Dharma realm.

Subhuti! The Dharma realm does not see the realm of ignorance; the realm of ignorance does not see the Dharma realm. The Dharma realm does not see the realms of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the realms of formations ... up to aging and death, sorrow, lamentation, pain, grief, and distress do not see the Dharma realm.

Subhuti! The Dharma realm does not see the Desire Realm; the Desire Realm does not see the Dharma realm. The Dharma realm does not see the Form Realm or Formless Realm; the Form Realm and Formless Realm do not see the Dharma realm.

Subhuti! The conditioned realm does not see the unconditioned realm; the unconditioned realm does not see the conditioned realm. Why is this? Subhuti! Because the unconditioned is established without being separate from the conditioned, and the conditioned is established without being separate from the unconditioned.

Subhuti! Thus, when a great bodhisattva practices prajnaparamita, he has no seeing with regard to any dharma. When he has no seeing with regard to any dharma, his mind is neither alarmed, terrified, nor afraid; with regard to any dharma, his mind neither sinks nor becomes anxious or remorseful.

Why is this? Because when that great bodhisattva practices prajnaparamita, he does not see form and does not see feeling, perception, formations, or consciousness; he does not see the eye ayatana and does not see the ear, nose, tongue, body, or mind ayatana; he does not see the form ayatana and does not see the sound, odor, taste, tangible-object, or mental-object ayatana; he does not see the eye dhatu, form dhatu, or eye-consciousness dhatu; he does not see the ear dhatu, sound dhatu, or ear-consciousness dhatu; he does not see the nose dhatu, odor dhatu, or nose-consciousness dhatu; he does not see the tongue dhatu, taste dhatu, or tongue-consciousness dhatu; he does not see the body dhatu, tangible-object dhatu, or body-consciousness dhatu;

he does not see the mind dhatu, mental-object dhatu, or mind-consciousness dhatu; he does not see the earth dhatu and does not see the water, fire, wind, space, or consciousness dhatu; he does not see the Noble Truth of suffering and does not see the Noble Truths of the origin, cessation, or path; he does not see ignorance and does not see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; he does not see the Desire Realm and does not see the Form Realm or Formless Realm; he does not see the conditioned or the unconditioned; he does not see greed, hatred, or delusion, nor does he see the abandonment of greed, hatred, or delusion; he does not see a self;

he does not see a sentient being, a living principle, one born, one nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing another to act, one capable of creating karma, one capable of causing another to create karma, one who personally experiences karmic results, one who causes another to experience karmic results, a knower, or a seer; he does not see a sravaka and does not see any dharma of a sravaka; he does not see a pratyekabuddha and does not see any dharma of a pratyekabuddha; he does not see a bodhisattva and does not see any dharma of a bodhisattva; he does not see a Buddha and does not see any dharma of a Buddha; he does not see the fruit of supreme enlightenment.

Subhuti! Thus, that great bodhisattva has no seeing with regard to any dharma. When he has no seeing with regard to any dharma, his mind is neither alarmed, terrified, nor afraid; with regard to any dharma, his mind neither sinks nor becomes anxious or remorseful.

The Venerable Subhuti said to the Buddha: “Blessed One! For what reason does that great bodhisattva’s mind neither sink nor become anxious or remorseful with regard to any dharma?”

The Buddha said: “Subhuti! That great bodhisattva neither apprehends nor sees any mind, mental factor, or dharma. For this reason, that great bodhisattva’s mind neither sinks nor becomes anxious or remorseful with regard to any dharma.”

The Venerable Subhuti again said to the Buddha: “Blessed One! Why is that great bodhisattva’s mind neither alarmed, terrified, nor afraid with regard to any dharma?”

The Buddha said: “Subhuti! That great bodhisattva neither apprehends nor sees any mind dhatu or mind-consciousness dhatu. Therefore, the great bodhisattva’s mind is neither alarmed, terrified, nor afraid with regard to any dharma.

“Subhuti! Because great bodhisattvas apprehend nothing in any dharma, they practice prajnaparamita.

“Subhuti! When great bodhisattvas practice prajnaparamita, they do not apprehend prajnaparamita anywhere, nor do they apprehend the name ‘prajnaparamita.’ They do not apprehend a bodhisattva, nor do they apprehend the name ‘bodhisattva,’ nor do they apprehend a bodhisattva’s mind.

“Subhuti! Great bodhisattvas should be instructed and guided in this way, so that they may bring the practice of prajnaparamita to perfection.”

VIII. CHAPTER ON EXHORTATION TO TRAIN

At that time, Venerable Subhuti said to the Buddha: “Blessed One! A great bodhisattva who wishes to perfect the paramita of generosity should train in prajnaparamita; a great bodhisattva who wishes to perfect the paramitas of pure moral discipline, patience, diligence, meditation, and prajnaparamita should train in prajnaparamita. A great bodhisattva who wishes to know form universally should train in prajnaparamita; a great bodhisattva who wishes to know feeling, perception, formations, and consciousness universally should train in prajnaparamita.

A great bodhisattva who wishes to know the eye ayatana universally should train in prajnaparamita; a great bodhisattva who wishes to know the ear, nose, tongue, body, and mind ayatanas universally should train in prajnaparamita. A great bodhisattva who wishes to know clearly the form ayatana should train in prajnaparamita; a great bodhisattva who wishes to know clearly the sound, odor, taste, tangible-object, and dharma ayatanas should train in prajnaparamita.

A great bodhisattva who wishes to know clearly the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise dependent upon eye-contact should train in prajnaparamita; a great bodhisattva who wishes to know clearly the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise dependent upon ear-contact should train in prajnaparamita; a great bodhisattva who wishes to know clearly the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings that arise dependent upon nose-contact should train in prajnaparamita;

a great bodhisattva who wishes to know clearly the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings that arise dependent upon tongue-contact should train in prajnaparamita; a great bodhisattva who wishes to know clearly the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings that arise dependent upon body-contact should train in prajnaparamita; a great bodhisattva who wishes to know clearly the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings that arise dependent upon mind-contact should train in prajnaparamita.

A great bodhisattva who wishes to know clearly the earth dhatu should train in prajnaparamita; a great bodhisattva who wishes to know clearly the water, fire, wind, space, and consciousness dhatus should train in prajnaparamita. A great bodhisattva who wishes to know clearly the Noble Truth of suffering should train in prajnaparamita; a great bodhisattva who wishes to know clearly the Noble Truths of the origin of suffering, its cessation, and the path should train in prajnaparamita.

A great bodhisattva who wishes to know clearly ignorance should train in prajnaparamita; a great bodhisattva who wishes to know clearly formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress should train in prajnaparamita. A great bodhisattva who wishes to eliminate greed, hatred, and delusion forever should train in prajnaparamita.

A great bodhisattva who wishes to eliminate forever the view of a self, attachment to precepts and observances, doubt, sensual desire, craving, and ill will should train in prajnaparamita. A great bodhisattva who wishes to eliminate forever craving for the form realm, craving for the formless realm, ignorance, conceit, and restlessness should train in prajnaparamita. A great bodhisattva who wishes to eliminate forever all fetters and latent tendencies should train in prajnaparamita.

A great bodhisattva who wishes to eliminate forever the four kinds of nutriment should train in prajnaparamita. A great bodhisattva who wishes to eliminate forever the four floods of affliction should train in prajnaparamita. A great bodhisattva who wishes to eliminate forever the four bodily bonds and the four inversions should train in prajnaparamita.

A great bodhisattva who wishes to eliminate forever the three outflows and the three unwholesome roots should train in prajnaparamita. A great bodhisattva who wishes to remain far removed from the ten unwholesome courses of karma should train in prajnaparamita. A great bodhisattva who wishes to cultivate the ten wholesome courses of karma should train in prajnaparamita.

A great bodhisattva who wishes to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations should train in prajnaparamita. A great bodhisattva who wishes to cultivate the four foundations of mindfulness should train in prajnaparamita. A great bodhisattva who wishes to cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path should train in prajnaparamita.

A great bodhisattva who wishes to attain the ten powers of a Buddha should train in prajnaparamita. A great bodhisattva who wishes to attain the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects should train in prajnaparamita.

A great bodhisattva who wishes to attain mastery of the six superknowledges should train in prajnaparamita. A great bodhisattva who wishes to attain the four meditative absorptions, the four formless concentrations, the concentration of cessation, and mastery of progressive, transcendent, forward, and reverse attainment should train in prajnaparamita. A great bodhisattva who wishes to attain mastery of all dharani gateways and all gateways of meditative concentration should train in prajnaparamita.

A great bodhisattva who wishes to attain fully the Concentration of the Factor of Awakening, the Concentration of the Lion’s Play, the Concentration of the Lion’s Vigorous Advance, the Concentration of the Lion’s Stretch, the Concentration of the Lion’s Yawn, the Concentration of Valiant Progress, the Concentration of the Jeweled Seal, the Concentration of the Wondrous Moon, the Concentration of the Banner Mark of the Moon, the Concentration of the Seal of All Dharmas, the Concentration of the Consecration Seal, the Concentration of Certainty in the Dharma Dhatu, the Concentration of the Banner Mark of Certainty, the Concentration Like a Vajra, the Concentration of Entering the Seal of All Dharmas, the Concentration of Abiding Securely in the King of Concentrations,

the Concentration of the Royal Seal, the Concentration of the Power of Diligence, the Concentration of Equal Courage, the Concentration of Entering Certainty in All Forms of Speech, the Concentration of Entering Certainty in All Names, the Concentration of Contemplating the Directions, the Concentration of the Dharani Seal, the Concentration Free from Forgetfulness, the Concentration of the Oceanic Seal toward Which All Dharmas Equally Converge, the Concentration Pervading Space, the Concentration of the Purity of the Three Spheres, the Concentration of Progressing toward the Superknowledges of Non-Retrogression, the Concentration of Surging Forth from Within a Vessel, the Concentration of the Supreme Banner Mark, the Concentration of Burning Away All Afflictions,

the Concentration of Subduing the Four Maras, the Concentration of the Great Torch of Wisdom, and the Concentration that Gives Rise to the Ten Powers should train in prajnaparamita.

A great bodhisattva who wishes to attain immeasurable hundreds of thousands of such gateways of meditative concentration should train in prajnaparamita.

A great bodhisattva who wishes to fulfill completely the aspirations of all sentient beings should train in prajnaparamita. A great bodhisattva who wishes to perfect such excellent roots of virtue, by virtue of which one will never fall into an evil destiny, never be born into a lowly or impoverished family, never fall to the level of a sravaka or pratyekabuddha, and never regress from the highest stage of a bodhisattva, should train in prajnaparamita.”

At that time, Sariputra asked Subhuti: “What is meant by a bodhisattva’s fall from the summit?”

Subhuti replied: “If bodhisattvas practice the six paramitas without skillful means and abide in the three gateways to liberation without skillful means, they fall to the level of a sravaka or pratyekabuddha and do not enter a bodhisattva’s certainty of the right nature that transcends birth. This is called a bodhisattva’s fall from the summit. This very fall from the summit is also called ‘birth.’”

Sariputra then asked further: “For what reason is a bodhisattva’s fall from the summit called ‘birth’?”

Subhuti replied: “‘Birth’ means attachment to dharmas. If bodhisattvas follow the course of attachment to dharmas, this is called ‘birth.’”

Sariputra asked: “Why is it said that a bodhisattva follows the course of attachment to dharmas?”

Subhuti replied: If a great bodhisattva, while practicing prajnaparamita, abides in the emptiness of form yet gives rise to perceptions of attachment; abides in the emptiness of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the signlessness of form yet gives rise to perceptions of attachment; abides in the signlessness of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the wishlessness of form yet gives rise to perceptions of attachment; abides in the wishlessness of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the impermanence of form yet gives rise to perceptions of attachment;

abides in the impermanence of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the suffering of form yet gives rise to perceptions of attachment; abides in the suffering of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the selflessness of form yet gives rise to perceptions of attachment; abides in the selflessness of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the impurity of form yet gives rise to perceptions of attachment; abides in the impurity of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment;

abides in the quiescence of form yet gives rise to perceptions of attachment; abides in the quiescence of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment; abides in the detachment of form yet gives rise to perceptions of attachment; or abides in the detachment of feeling, perception, formations, and consciousness yet gives rise to perceptions of attachment, then that bodhisattva is following the path of attachment to the Dharma.

Furthermore, Sariputra! If a great bodhisattva gives rise to the thought: “This form should be abandoned; this feeling, perception, formations, and consciousness should be abandoned. For this reason, form must be abandoned; for this reason, feeling, perception, formations, and consciousness must be abandoned.

This is suffering and should be fully understood; for this reason, suffering must be fully understood. This is the origin of suffering and should be permanently abandoned; for this reason, the origin of suffering must be permanently eliminated. This is cessation and should be realized; for this reason, cessation must be realized.

This is the path and should be cultivated; for this reason, the path must be cultivated. This is defilement; this is purity. This should be approached; this should not be approached.

This should be done; this should not be done. This is the path; this is not the path. This should be learned; this should not be learned.

This is the perfection of generosity; this is not the perfection of generosity. This is the perfection of pure discipline; this is not the perfection of pure discipline. This is the perfection of patient acceptance; this is not the perfection of patient acceptance.

This is the perfection of diligence; this is not the perfection of diligence. This is the perfection of meditative concentration; this is not the perfection of meditative concentration. This is prajnaparamita; this is not prajnaparamita.

This is skillful means; this is not skillful means. This is a bodhisattva’s birth; this is a bodhisattva’s separation from birth.” Sariputra! If a great bodhisattva, while practicing prajnaparamita, abides in such dharmas and gives rise to perceptions of attachment, then that bodhisattva is following the path of attachment to the Dharma.

Such attachment to the Dharma is called Birth, just as eating at night commonly gives rise to illness.

At that time, Sariputra asked Subhuti: How does a great bodhisattva enter the Right Nature of Separation from Birth?

Subhuti replied: If a great bodhisattva, while practicing prajnaparamita, does not apprehend inner emptiness and does not rely upon inner emptiness to contemplate outer emptiness; does not apprehend outer emptiness and does not rely upon outer emptiness to contemplate inner emptiness; does not rely upon outer emptiness to contemplate inner emptiness; does not apprehend inner-and-outer emptiness and does not rely upon inner-and-outer emptiness to contemplate outer emptiness; does not rely upon inner-and-outer emptiness to contemplate the emptiness of emptiness; does not apprehend the emptiness of emptiness and does not rely upon the emptiness of emptiness to contemplate inner-and-outer emptiness; does not rely upon the emptiness of emptiness to contemplate great emptiness;

does not apprehend great emptiness and does not rely upon great emptiness to contemplate the emptiness of emptiness; does not rely upon great emptiness to contemplate emptiness of the ultimate meaning; does not apprehend emptiness of the ultimate meaning and does not rely upon emptiness of the ultimate meaning to contemplate great emptiness; does not rely upon emptiness of the ultimate meaning to contemplate emptiness of the conditioned; does not apprehend emptiness of the conditioned and does not rely upon emptiness of the conditioned to contemplate emptiness of the ultimate meaning; does not rely upon emptiness of the conditioned to contemplate emptiness of the unconditioned;

does not apprehend emptiness of the unconditioned and does not rely upon emptiness of the unconditioned to contemplate emptiness of the conditioned; does not rely upon emptiness of the unconditioned to contemplate ultimate emptiness; does not apprehend ultimate emptiness and does not rely upon ultimate emptiness to contemplate emptiness of the unconditioned; does not rely upon ultimate emptiness to contemplate boundless emptiness; does not apprehend boundless emptiness and does not rely upon boundless emptiness to contemplate ultimate emptiness; does not rely upon boundless emptiness to contemplate emptiness of non-dispersion; does not apprehend emptiness of non-dispersion and does not rely upon emptiness of non-dispersion to contemplate boundless emptiness;

does not rely upon emptiness of non-dispersion to contemplate emptiness of non-change; does not apprehend emptiness of non-change and does not rely upon emptiness of non-change to contemplate emptiness of non-dispersion; does not rely upon emptiness of non-change to contemplate emptiness of essential nature; does not apprehend emptiness of essential nature and does not rely upon emptiness of essential nature to contemplate emptiness of non-change; does not rely upon emptiness of essential nature to contemplate emptiness of intrinsic characteristics; does not apprehend emptiness of intrinsic characteristics and does not rely upon emptiness of intrinsic characteristics to contemplate emptiness of essential nature;

does not rely upon emptiness of intrinsic characteristics to contemplate emptiness of common characteristics; does not apprehend emptiness of common characteristics and does not rely upon emptiness of common characteristics to contemplate emptiness of intrinsic characteristics; does not rely upon emptiness of common characteristics to contemplate emptiness of all dharmas; does not apprehend emptiness of all dharmas and does not rely upon emptiness of all dharmas to contemplate emptiness of common characteristics; does not rely upon emptiness of all dharmas to contemplate emptiness of the ungraspable; does not apprehend emptiness of the ungraspable and does not rely upon emptiness of the ungraspable to contemplate emptiness of all dharmas;

does not rely upon emptiness of the ungraspable to contemplate emptiness of nonexistence; does not apprehend emptiness of nonexistence and does not rely upon emptiness of nonexistence to contemplate emptiness of the ungraspable; does not rely upon emptiness of nonexistence to contemplate emptiness of self-nature; does not apprehend emptiness of self-nature and does not rely upon emptiness of self-nature to contemplate emptiness of nonexistence; does not rely upon emptiness of self-nature to contemplate emptiness of the self-nature of nonexistence; and does not apprehend emptiness of the self-nature of nonexistence and does not rely upon emptiness of the self-nature of nonexistence to contemplate emptiness of self-nature.

Sariputra! When a great bodhisattva, while practicing prajnaparamita, contemplates in this way, this is called a bodhisattva’s entry into the Right Nature of Separation from Birth.

Furthermore, Shariputra, when great bodhisattvas cultivate prajnaparamita, they should train thus: Form should be known, but not clung to; feeling, perception, formations, and consciousness should be known, but not clung to. The name “form” should be known, but not clung to; the names “feeling,” “perception,” “formations,” and “consciousness” should be known, but not clung to. The eye ayatana should be known, but not clung to; the ear, nose, tongue, body, and mind ayatanas should be known, but not clung to.

The name “eye ayatana” should be known, but not clung to; the names “ear, nose, tongue, body, and mind ayatanas” should be known, but not clung to. The form ayatana should be known, but not clung to; the sound, odor, taste, tangible-object, and dharma ayatanas should be known, but not clung to. The name “form ayatana” should be known, but not clung to; the names “sound, odor, taste, tangible-object, and dharma ayatanas” should be known, but not clung to.

The eye dhatu, form dhatu, and eye-consciousness dhatu should be known, but not clung to; the names “eye dhatu, form dhatu, and eye-consciousness dhatu” should be known, but not clung to. The ear dhatu, sound dhatu, and ear-consciousness dhatu should be known, but not clung to; the names “ear dhatu, sound dhatu, and ear-consciousness dhatu” should be known, but not clung to. The nose dhatu, odor dhatu, and nose-consciousness dhatu should be known, but not clung to; the names “nose dhatu, odor dhatu, and nose-consciousness dhatu” should be known, but not clung to.

The tongue dhatu, taste dhatu, and tongue-consciousness dhatu should be known, but not clung to; the names “tongue dhatu, taste dhatu, and tongue-consciousness dhatu” should be known, but not clung to. The body dhatu, tangible-object dhatu, and body-consciousness dhatu should be known, but not clung to; the names “body dhatu, tangible-object dhatu, and body-consciousness dhatu” should be known, but not clung to. The mind dhatu, dharma dhatu, and mind-consciousness dhatu should be known, but not clung to; the names “mind dhatu, dharma dhatu, and mind-consciousness dhatu” should be known, but not clung to.

The earth dhatu should be known, but not clung to; the water, fire, wind, space, and consciousness dhatus should be known, but not clung to. The name “earth dhatu” should be known, but not clung to; the names “water, fire, wind, space, and consciousness dhatus” should be known, but not clung to. The Noble Truth of suffering should be known, but not clung to; the Noble Truths of the origin, cessation, and path should be known, but not clung to.

The name “Noble Truth of suffering” should be known, but not clung to; the names “Noble Truths of the origin, cessation, and path” should be known, but not clung to. Ignorance should be known, but not clung to; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress should be known, but not clung to.

The name “ignorance” should be known, but not clung to; the names “formations” through “aging and death, sorrow, lamentation, suffering, grief, and distress” should be known, but not clung to. The four dhyanas should be known, but not clung to; the four immeasurables and the four formless absorptions should be known, but not clung to. The name “four dhyanas” should be known, but not clung to; the names “four immeasurables” and “four formless absorptions” should be known, but not clung to.

The five kinds of eyes should be known, but not clung to; the six superknowledges should be known, but not clung to. The name “five kinds of eyes” should be known, but not clung to; the name “six superknowledges” should be known, but not clung to. The perfection of generosity should be known, but not clung to; the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita should be known, but not clung to.

The name “perfection of generosity” should be known, but not clung to; the names “perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita” should be known, but not clung to. The four establishments of mindfulness should be known, but not clung to; the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of awakening, and eightfold Noble Path should be known, but not clung to.

The name “four establishments of mindfulness” should be known, but not clung to; the names “four right efforts” through “eightfold Noble Path” should be known, but not clung to. The ten powers of a Buddha should be known, but not clung to; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of paths, and knowledge of all aspects should be known, but not clung to.

The name “ten powers of a Buddha” should be known, but not clung to; the names “four fearlessnesses” through “knowledge of all aspects” should be known, but not clung to.

Furthermore, Shariputra, when great bodhisattvas cultivate prajnaparamita, they should train thus: The mind of bodhi should be known, but not clung to; the name “mind of bodhi” should be known, but not clung to. The unsurpassed mind should be known, but not clung to; the name “unsurpassed mind” should be known, but not clung to. The vast mind should be known, but not clung to; the name “vast mind” should be known, but not clung to. Why is this? Because that mind is not an ordinary mind, for its intrinsic nature is pure.

At that time, Shariputra asked Subhuti, “Why is the intrinsic nature of that mind pure?”

Subhuti replied, “In its intrinsic nature, that mind is neither associated nor unassociated with greed; neither associated nor unassociated with hatred; neither associated nor unassociated with delusion; neither associated nor unassociated with the bonds, entanglements, and latent tendencies; neither associated nor unassociated with views, destinies, outflows, floods, yokes, grasping, and so forth; and neither associated nor unassociated with the minds of shravakas and pratyekabuddhas.

“Shariputra, the intrinsic nature of that mind is pure in this way.”

Shariputra asked, “Is the intrinsic nature of that mind mind or not mind?”

Subhuti replied, “Within the nature that is not mind, can a nature of non-nature be apprehended?”

Shariputra replied, “No, Subhuti.”

Subhuti said, “Since within the nature that is not mind, the nature of non-nature cannot be apprehended, how could it be said that the intrinsic nature of that mind is mind or not mind?”

Shariputra asked, “What is called the nature of mind that is not mind?”

Subhuti replied, “That which, with regard to all dharmas, is unchanging and without discrimination is called the nature of mind that is not mind.”

Shariputra asked, “Just as mind is unchanging and without discrimination, is form also unchanging and without discrimination?”

Subhuti replied, “So it is!”

– “Just as mind is unchanging and without discrimination, are feeling, perception, formations, and consciousness also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, is the eye ayatana also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the ear, nose, tongue, body, and mind ayatanas also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, is the form ayatana also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the sound, odor, taste, tangible-object, and dharma ayatanas also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the eye dhatu, form dhatu, and eye-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the ear dhatu, sound dhatu, and ear-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the nose dhatu, odor dhatu, and nose-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the tongue dhatu, taste dhatu, and tongue-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the body dhatu, tangible-object dhatu, and body-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– “Just as mind is unchanging and without discrimination, are the mind dhatu, dharma dhatu, and mind-consciousness dhatu also unchanging and without discrimination?”

Answer: “So it is!”

– Just as mind is without alteration and without discrimination, is the earth element likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the water, fire, wind, space, and consciousness elements likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, is the noble truth of suffering likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the noble truths of the origin, cessation, and path likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, is ignorance likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the four dhyanas likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the four immeasurables and the four formless concentrations likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the five kinds of eyes likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the six superknowledges likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, is the perfection of generosity likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the perfections of pure morality, patient acceptance, diligence, dhyana, and prajnaparamita likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the four foundations of mindfulness likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the ten powers of a Buddha likewise without alteration and without discrimination?

Answer: So it is!

– Just as mind is without alteration and without discrimination, are the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and even the fruit of unsurpassed enlightenment likewise without alteration and without discrimination?

Answer: So it is!

At that time, Sariputra praised Subhuti: Excellent! Excellent! It is truly just as you have said. You are a true son of the Buddha, born from the Buddha’s mind, born from the Buddha’s mouth, born from the Buddha’s Dharma, born through transformation by the Dharma, receiving a share of the Buddha’s Dharma and not a share of material wealth. Because you have personally realized all dharmas and directly beheld them with the eye of wisdom, you are able to speak in this way. The Blessed One has praised you as foremost among the assembly of sravakas who abide in the concentration of non-contention. It is truly just as the Buddha taught, without error.

Subhuti! A great bodhisattva should train in prajnaparamita in this way. If a great bodhisattva always trains in prajnaparamita in this way, you should know that the bodhisattva already abides on the stage of non-retrogression and never departs from prajnaparamita.

Subhuti! One who wishes to train on the stage of a sravaka should diligently listen to, cultivate, read, recite, receive, and uphold prajnaparamita, and reflect upon it in accordance with principle until bringing it to consummation. One who wishes to train on the stage of a pratyekabuddha should diligently listen to, cultivate, read, recite, receive, and uphold prajnaparamita, and reflect upon it in accordance with principle until bringing it to consummation.

One who wishes to train on the stage of a bodhisattva should diligently listen to, cultivate, read, recite, receive, and uphold prajnaparamita, and reflect upon it in accordance with principle until bringing it to consummation. One who wishes to train on the stage of a Tathagata should diligently listen to, cultivate, read, recite, receive, and uphold prajnaparamita, and reflect upon it in accordance with principle until bringing it to consummation.

Why is this? Because within such prajnaparamita, the Dharma of the three vehicles has been extensively explained and revealed. If a great bodhisattva trains in prajnaparamita, that bodhisattva thereby trains comprehensively in all three vehicles and attains penetrating understanding of the Dharma of each of the three vehicles.

IX. CHAPTER ON NON-ABIDING

01

At that time, the Venerable Subhuti addressed the Buddha: Blessed One! I neither apprehend nor perceive a great bodhisattva or prajnaparamita. How, then, can I instruct and transmit to the great bodhisattvas the teachings corresponding to prajnaparamita?

Blessed One! Regarding all dharmas, I neither apprehend nor perceive whether they are gathered or dispersed. If I were to use such teachings to instruct and transmit to the great bodhisattvas, regret might arise.

Blessed One! Regarding all dharmas, I neither apprehend nor perceive whether they are gathered or dispersed. How, then, can it be said, “This is a great bodhisattva; this is prajnaparamita”?

Blessed One! The designation “great bodhisattva” and the designation “prajnaparamita” have nowhere to abide, yet neither are they without a place of abiding. Why is this?

Because the meanings of these two designations are nonexistent, both designations have nowhere to abide, yet neither are they without a place of abiding. Blessed One! Regarding form, feeling, perception, formations, and consciousness, I neither apprehend nor perceive whether they are gathered or dispersed.

How, then, can it be said, “This is form,” through “this is consciousness”? Blessed One! The designations of form and so forth all have nowhere to abide, yet neither are they without a place of abiding.

Why is this? Because the meanings of the designations of form and so forth are nonexistent, the designations of form and so forth all have nowhere to abide, yet neither are they without a place of abiding.

Blessed One! Regarding the eye, ear, nose, tongue, body, and mind ayatanas, I neither apprehend nor perceive whether they are gathered or dispersed. How, then, can it be said, “This is the eye ayatana,” through “this is the mind ayatana”? Blessed One! The designations of the eye ayatana and so forth all have nowhere to abide, yet neither are they without a place of abiding. Why is this? Because the meanings of the designations of the eye ayatana and so forth are nonexistent, the designations of the eye ayatana and so forth all have nowhere to abide, yet neither are they without a place of abiding.

Blessed One! Regarding the form, sound, odor, taste, touch, and mental-object ayatanas, I neither apprehend nor perceive whether they are gathered or dispersed. How, then, can it be said, “This is the form ayatana,” through “this is the mental-object ayatana”? Blessed One! The designations of the form ayatana and so forth all have nowhere to abide, yet neither are they without a place of abiding. Why is this? Because the meanings of the designations of the form ayatana and so forth are nonexistent, the designations of the form ayatana and so forth all have nowhere to abide, yet neither are they without a place of abiding.

Blessed One! Regarding the eye element, form element, eye-consciousness element, eye contact, and the feelings that arise conditioned by eye contact, I neither apprehend nor perceive whether they are gathered or dispersed. How, then, can it be said, “This is the eye element,” through “these are the feelings that arise conditioned by eye contact”? Blessed One! The designations of the eye element and so forth all have nowhere to abide, yet neither are they without a place of abiding. Why is this? Because the meanings of the designations of the eye element and so forth are nonexistent, the designations of the eye element and so forth all have nowhere to abide, yet neither are they without a place of abiding.

Blessed One! With regard to the ear element, the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the ear element,” through to, “These are the feelings that arise conditioned by ear-contact”? Blessed One! The name “ear element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “ear element,” and so forth, is without any existence; therefore, the name “ear element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the nose element, the odor element, the nose-consciousness element, nose-contact, and the feelings that arise conditioned by nose-contact, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the nose element,” through to, “These are the feelings that arise conditioned by nose-contact”? Blessed One! The name “nose element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “nose element,” and so forth, is without any existence; therefore, the name “nose element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the tongue element, the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the tongue element,” through to, “These are the feelings that arise conditioned by tongue-contact”? Blessed One! The name “tongue element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “tongue element,” and so forth, is without any existence; therefore, the name “tongue element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the body element, the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the body element,” through to, “These are the feelings that arise conditioned by body-contact”? Blessed One! The name “body element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “body element,” and so forth, is without any existence; therefore, the name “body element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the mind element, the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the mind element,” through to, “These are the feelings that arise conditioned by mind-contact”? Blessed One! The name “mind element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “mind element,” and so forth, is without any existence; therefore, the name “mind element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the earth, water, fire, wind, space, and consciousness elements, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the earth element,” through to, “This is the consciousness element”? Blessed One! The name “earth element,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “earth element,” and so forth, is without any existence; therefore, the name “earth element,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the noble truths of suffering, its origin, its cessation, and the path, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the noble truth of suffering,” through to, “This is the noble truth of the path”? Blessed One! The name “noble truth of suffering,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “noble truth of suffering,” and so forth, is without any existence; therefore, the name “noble truth of suffering,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to ignorance, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is ignorance,” through to, “These are aging and death, sorrow, lamentation, pain, grief, and distress”? Blessed One! The name “ignorance,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “ignorance,” and so forth, is without any existence; therefore, the name “ignorance,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the cessation of ignorance, through to the cessation of aging and death, sorrow, lamentation, pain, grief, and distress, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is the cessation of ignorance,” through to, “This is the cessation of aging and death, sorrow, lamentation, pain, grief, and distress”? Blessed One! The name “cessation of ignorance,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “cessation of ignorance,” and so forth, is without any existence; therefore, the name “cessation of ignorance,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to greed, hatred, delusion, all enmeshing fetters, latent tendencies, attachment to views, unwholesome roots, and so forth, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “This is greed,” through to, “These are the unwholesome roots,” and so forth? Blessed One! The name “greed,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “greed,” and so forth, is without any existence; therefore, the name “greed,” and so forth, has no abiding place, nor is it without an abiding place.

Blessed One! With regard to the four dhyanas, the four immeasurables, and the four formless concentrations, I neither apprehend nor perceive them, whether gathered together or dispersed. How, then, can it be said, “These are the four dhyanas,” through to, “These are the four formless concentrations”? Blessed One! The name “four formless concentrations,” and so forth, has no abiding place, nor is it without an abiding place. Why is this? Because the meaning designated by the name “four dhyanas,” and so forth, is without any existence; therefore, the name “four dhyanas,” and so forth, has no abiding place, nor is it without an abiding place.

Fascicle 36

End