大般若波羅蜜多經

10

Shariputra! The intrinsic nature of the five kinds of eyes is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the five kinds of eyes.

Shariputra! The intrinsic nature of the six superknowledges is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the six superknowledges.

Shariputra! The intrinsic nature of the ten powers of a Buddha is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the ten powers of a Buddha.

Shariputra! The intrinsic nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the four fearlessnesses, up to and including the eighteen unique qualities of a Buddha.

Shariputra! The intrinsic nature of the knowledge of all things is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the knowledge of all things.

Shariputra! The intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the knowledge of the aspects of the paths or the knowledge of all aspects.

Shariputra! The intrinsic nature of the quality of non-forgetfulness is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the quality of non-forgetfulness.

Shariputra! The intrinsic nature of constant equanimity is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called constant equanimity.

Shariputra! The intrinsic nature of all dharani gateways is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called all dharani gateways.

Shariputra! The intrinsic nature of all samadhi gateways is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called all samadhi gateways.

Shariputra! The intrinsic nature of the Ground of Utmost Joy is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Ground of Utmost Joy.

Shariputra! The intrinsic nature of the Ground of Stainlessness, the Ground of Luminosity, 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 Ground of the Dharma Cloud is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Ground of Stainlessness, up to and including the Ground of the Dharma Cloud.

Shariputra! The intrinsic nature of an ordinary being is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called an ordinary being.

Shariputra! The intrinsic nature of one belonging to the spiritual lineage, one at the eighth stage, one endowed with right view, one with attenuated defilements, one free from desire, one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called one belonging to the spiritual lineage, up to and including a Tathagata.

Shariputra! The intrinsic nature of the Shravaka Vehicle is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Shravaka Vehicle.

Shariputra! The intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Pratyekabuddha Vehicle or the Great Vehicle.

Shariputra! For this reason, I say that what is ultimately unborn cannot be called form and so forth, because dharmas are empty, unborn, and inexpressible.

At that time, the Venerable Subhuti again replied to Shariputra: “As the Venerable One has asked, for what reason do I say: How could I use the ultimately unborn prajnaparamita to instruct and transmit teachings to ultimately unborn great bodhisattvas?

“Shariputra! That which is ultimately unborn is itself prajnaparamita; prajnaparamita is itself that which is ultimately unborn. Why is this? Because that which is ultimately unborn and prajnaparamita are nondual and not divided into two.

“Shariputra! That which is ultimately unborn is itself a great bodhisattva; a great bodhisattva is itself that which is ultimately unborn. Why is this? Because that which is ultimately unborn and a great bodhisattva are nondual and not divided into two.

“Shariputra! For this reason, I say: How could I use the ultimately unborn prajnaparamita to instruct and transmit teachings to ultimately unborn great bodhisattvas?”

At that time, the Venerable Subhuti again replied to Shariputra: “As the Venerable One has asked, for what reason do I say that apart from the ultimately unborn, there is no great bodhisattva who can cultivate the attainment of unsurpassed enlightenment?

“Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive prajnaparamita as different from the ultimately unborn, nor do they perceive a great bodhisattva as different from the ultimately unborn. Why is this? Because both prajnaparamita and a great bodhisattva are nondual with the ultimately unborn and are not divided into two.

“Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive form as different from the ultimately unborn; nor do they perceive feeling, perception, formations, or consciousness as different from the ultimately unborn. Why is this? Because form through consciousness are nondual with the ultimately unborn and are not divided into two.

“Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the eye ayatana as different from the ultimately unborn; nor do they perceive the ear, nose, tongue, body, or mind ayatana as different from the ultimately unborn. Why is this? Because the eye ayatana through the mind ayatana are nondual with the ultimately unborn and are not divided into two.

“Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the form ayatana as different from the ultimately unborn; nor do they perceive the sound, odor, taste, tangible-object, or dharma ayatana as different from the ultimately unborn. Why is this? Because the form ayatana through the dharma ayatana are nondual with the ultimately unborn and are not divided into two.”

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the eye dhatu as different from ultimate non-arising; nor do they see the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition as different from ultimate non-arising. Why? Because the eye dhatu through the feelings arising with eye-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the ear dhatu as different from ultimate non-arising; nor do they see the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition as different from ultimate non-arising. Why? Because the ear dhatu through the feelings arising with ear-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the nose dhatu as different from ultimate non-arising; nor do they see the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition as different from ultimate non-arising. Why? Because the nose dhatu through the feelings arising with nose-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the tongue dhatu as different from ultimate non-arising; nor do they see the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition as different from ultimate non-arising. Why? Because the tongue dhatu through the feelings arising with tongue-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the body dhatu as different from ultimate non-arising; nor do they see the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition as different from ultimate non-arising. Why? Because the body dhatu through the feelings arising with body-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the mind dhatu as different from ultimate non-arising; nor do they see the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition as different from ultimate non-arising. Why? Because the mind dhatu through the feelings arising with mind-contact as condition and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the earth dhatu as different from ultimate non-arising; nor do they see the water, fire, wind, space, or consciousness dhatus as different from ultimate non-arising. Why? Because the earth dhatu through the consciousness dhatu and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the Noble Truth of suffering as different from ultimate non-arising; nor do they see the Noble Truths of the origin, cessation, and path as different from ultimate non-arising. Why? Because the Noble Truth of suffering through the Noble Truth of the path and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see ignorance as different from ultimate non-arising; nor do they see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as different from ultimate non-arising. Why? Because ignorance through aging and death, sorrow, lamentation, pain, grief, and distress and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see inner emptiness as different from ultimate non-arising; nor do they see outer emptiness, inner-and-outer 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 unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic existence, or emptiness of the intrinsic existence of nonexistence as different from ultimate non-arising.

Why? Because inner emptiness through the emptiness of the intrinsic existence of nonexistence and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the perfection of generosity as different from ultimate non-arising; nor do they see the perfections of pure moral discipline, patience, diligence, meditative concentration, or prajnaparamita as different from ultimate non-arising. Why? Because the perfection of generosity through prajnaparamita and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the four dhyanas as different from ultimate non-arising; nor do they see the four immeasurables or the four formless concentrations as different from ultimate non-arising. Why? Because the four dhyanas, the four immeasurables, and the four formless concentrations and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the eight liberations as different from ultimate non-arising; nor do they see the eight spheres of mastery, the nine successive concentrations, or the ten universal ayatanas as different from ultimate non-arising. Why? Because the eight liberations through the ten universal ayatanas and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the four foundations of mindfulness as different from ultimate non-arising; nor do they see the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold Noble Path as different from ultimate non-arising. Why? Because the four foundations of mindfulness through the eightfold Noble Path and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the gateway to liberation through emptiness as different from ultimate non-arising; nor do they see the gateways to liberation through signlessness and wishlessness as different from ultimate non-arising. Why? Because the gateways to liberation through emptiness, signlessness, and wishlessness and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the five kinds of eyes as different from ultimate non-arising; nor do they see the six superknowledges as different from ultimate non-arising. Why? Because the five kinds of eyes and the six superknowledges and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the Buddha’s ten powers as different from ultimate non-arising; nor do they see the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as different from ultimate non-arising. Why? Because the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha and ultimate non-arising are not two and are not divided into two.

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not see the knowledge of all things as different from ultimate non-arising; nor do they see the knowledge of the aspects of the paths or the knowledge of all aspects as different from ultimate non-arising. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and ultimate non-arising are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the quality of non-forgetfulness as different from ultimate non-arising; nor do they perceive the nature of constant equanimity as different from ultimate non-arising. Why? Because the quality of non-forgetfulness and the nature of constant equanimity are not two and are not divided from ultimate non-arising.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive any dharani gateway as different from ultimate non-arising; nor do they perceive any samadhi gateway as different from ultimate non-arising. Why? Because all dharani gateways and all samadhi gateways are not two and are not divided from ultimate non-arising.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the Ground of Great Joy as different from ultimate non-arising; nor do they perceive the Ground of Stainlessness, the Ground of Luminousness, 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, or the Dharma Cloud Ground as different from ultimate non-arising. Why? Because the Ground of Great Joy through the Dharma Cloud Ground are not two and are not divided from ultimate non-arising.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the stage of an ordinary person as different from ultimate non-arising; nor do they perceive the stage of spiritual lineage, the Eighth Stage, the stage of one endowed with vision, the stage of attenuation, the stage of freedom from desire, the stage of one who has accomplished the task, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata as different from ultimate non-arising. Why? Because the stage of an ordinary person through the stage of a Tathagata are not two and are not divided from ultimate non-arising.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the Shravaka Vehicle as different from ultimate non-arising; nor do they perceive the Pratyekabuddha Vehicle or the Great Vehicle as different from ultimate non-arising. Why? Because the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are not two and are not divided from ultimate non-arising.

Shariputra! For this reason, I say that apart from ultimate non-arising, no bodhisattva can cultivate the fruit of unsurpassed enlightenment.

At that time, the Venerable Subhuti again replied to Shariputra: As the Venerable One has asked, for what reason is it said that if a great bodhisattva hears such teachings and the mind is neither alarmed, terrified, nor afraid; neither sinks nor becomes attached; and neither grieves nor regrets, one should know that this is a great bodhisattva capable of practicing prajnaparamita?

Shariputra! When great bodhisattvas practice prajnaparamita, they do not perceive dharmas as possessing awareness or function, but see all dharmas as illusions, dream scenes, reflected images, echoes, shadows of light, reflections in water, flowers in empty space, phantom cities, and magical transformations—all of which have no true existence. When they hear it taught that the intrinsic nature of all dharmas is empty, their hearts rejoice greatly.

Shariputra! For this reason, I say that if a great bodhisattva hears such teachings and the mind is neither alarmed, terrified, nor afraid; neither sinks nor becomes attached; and neither grieves nor regrets, one should know that this is a great bodhisattva capable of practicing prajnaparamita.

XIX. CHAPTER ON CONTEMPLATIVE PRACTICE

01

At that time, the Venerable Subhuti said to the Buddha: Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to form they neither accept, appropriate, grasp, nor cling to it, nor do they regard it as form; with regard to feeling, perception, formations, and consciousness, they neither accept, appropriate, grasp, nor cling to them, nor do they regard feeling, perception, formations, and consciousness as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the eye ayatana they neither accept, appropriate, grasp, nor cling to it, nor do they regard the eye ayatana as truly existent; with regard to the ear, nose, tongue, body, and mind ayatanas, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the ear, nose, tongue, body, and mind ayatanas as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the form ayatana they neither accept, appropriate, grasp, nor cling to it, nor do they regard the form ayatana as truly existent; with regard to the sound, odor, taste, tangible-object, and mental-object ayatanas, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the sound, odor, taste, tangible-object, and mental-object ayatanas as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the eye dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the eye dhatu as truly existent; with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the form dhatu through the feelings arising with eye-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the ear dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the ear dhatu as truly existent; with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the sound dhatu through the feelings arising with ear-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the nose dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the nose dhatu as truly existent; with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the odor dhatu through the feelings arising with nose-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the tongue dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the tongue dhatu as truly existent; with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the taste dhatu through the feelings arising with tongue-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the body dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the body dhatu as truly existent; with regard to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the tangible-object dhatu through the feelings arising with body-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the mind dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the mind dhatu as truly existent; with regard to the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the mental-object dhatu through the feelings arising with mind-contact as condition as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, with regard to the earth dhatu they neither accept, appropriate, grasp, nor cling to it, nor do they regard the earth dhatu as truly existent; with regard to the water, fire, wind, space, and consciousness dhatus, they neither accept, appropriate, grasp, nor cling to them, nor do they regard the water, fire, wind, space, and consciousness dhatus as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the noble truth of suffering, nor do they regard the noble truth of suffering as truly existent. They neither accept, appropriate, grasp, nor cling to the noble truths of the origin, cessation, and path, nor do they regard the noble truths of the origin, cessation, and path as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to ignorance, nor do they regard ignorance as truly existent. They neither accept, appropriate, grasp, nor cling to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, nor do they regard formations through aging and death, sorrow, lamentation, pain, grief, and distress as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to inner emptiness, nor do they regard inner emptiness as truly existent. They neither accept, appropriate, grasp, nor cling 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 nonchange, 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 nonbeing, the emptiness of self-nature,

and the emptiness of the self-nature of nonbeing, nor do they regard outer emptiness through the emptiness of the self-nature of nonbeing as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the perfection of generosity, nor do they regard the perfection of generosity as truly existent. They neither accept, appropriate, grasp, nor cling to the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, nor do they regard the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the four dhyanas, nor do they regard the four dhyanas as truly existent. They neither accept, appropriate, grasp, nor cling to the four immeasurables and the four formless absorptions, nor do they regard the four immeasurables and the four formless absorptions as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the eight liberations, nor do they regard the eight liberations as truly existent. They neither accept, appropriate, grasp, nor cling to the eight spheres of mastery, the nine successive absorptions, and the ten totalities, nor do they regard the eight spheres of mastery, the nine successive absorptions, and the ten totalities as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the four foundations of mindfulness, nor do they regard the four foundations of mindfulness as truly existent. They neither accept, appropriate, grasp, nor cling to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, nor do they regard the four right efforts through the Noble Eightfold Path as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the gateway to liberation of emptiness, nor do they regard the gateway to liberation of emptiness as truly existent. They neither accept, appropriate, grasp, nor cling to the gateways to liberation of signlessness and wishlessness, nor do they regard the gateways to liberation of signlessness and wishlessness as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the five kinds of eyes, nor do they regard the five kinds of eyes as truly existent. They neither accept, appropriate, grasp, nor cling to the six superknowledges, nor do they regard the six superknowledges as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the Buddha's ten powers, nor do they regard the Buddha's ten powers as truly existent. They neither accept, appropriate, grasp, nor cling to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, nor do they regard the four fearlessnesses through the eighteen distinctive qualities of a Buddha as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to suchness, nor do they regard suchness as truly existent. They neither accept, appropriate, grasp, nor cling to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, nor do they regard the dharma-dhatu through the inconceivable realm as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to unsurpassed perfect awakening, nor do they regard unsurpassed perfect awakening as truly existent. They neither accept, appropriate, grasp, nor cling to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nor do they regard the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to the dharma of nonforgetfulness, nor do they regard the dharma of nonforgetfulness as truly existent. They neither accept, appropriate, grasp, nor cling to the nature of perpetual equanimity, nor do they regard the nature of perpetual equanimity as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, appropriate, grasp, nor cling to any dharani gateway, nor do they regard any dharani gateway as truly existent. They neither accept, appropriate, grasp, nor cling to any samadhi gateway, nor do they regard any samadhi gateway as truly existent.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive form. Why? Because the nature of form is empty, neither arising nor ceasing. They do not perceive feeling, perception, formations, or consciousness. Why? Because the nature of feeling, perception, formations, and consciousness is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eye ayatana. Why? Because the nature of the eye ayatana is empty, neither arising nor ceasing. They do not perceive the ear, nose, tongue, body, or mind ayatana. Why? Because the nature of the ear, nose, tongue, body, and mind ayatanas is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the form ayatana. Why? Because the nature of the form ayatana is empty, neither arising nor ceasing. They do not perceive the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eye dhatu. Why? Because the nature of the eye dhatu is empty, neither arising nor ceasing. They do not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as condition. Why? Because the nature of the form dhatu through to the feelings that arise with eye-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the ear dhatu. Why? Because the nature of the ear dhatu is empty, neither arising nor ceasing. They do not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as condition. Why? Because the nature of the sound dhatu through to the feelings that arise with ear-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the nose dhatu. Why? Because the nature of the nose dhatu is empty, neither arising nor ceasing. They do not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition. Why? Because the nature of the odor dhatu through to the feelings that arise with nose-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the tongue dhatu. Why? Because the nature of the tongue dhatu is empty, neither arising nor ceasing. They do not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition. Why? Because the nature of the taste dhatu through to the feelings that arise with tongue-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the body dhatu. Why? Because the nature of the body dhatu is empty, neither arising nor ceasing. They do not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition. Why? Because the nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the mind dhatu. Why? Because the nature of the mind dhatu is empty, neither arising nor ceasing. They do not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as condition. Why? Because the nature of the mental-object dhatu through to the feelings that arise with mind-contact as condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the earth dhatu. Why? Because the nature of the earth dhatu is empty, neither arising nor ceasing. They do not perceive the water, fire, air, space, or consciousness dhatus. Why? Because the nature of the water, fire, air, space, and consciousness dhatus is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the Noble Truth of suffering. Why? Because the nature of the Noble Truth of suffering is empty, neither arising nor ceasing. They do not perceive the Noble Truths of the origin of suffering, its cessation, and the path. Why? Because the nature of the Noble Truths of the origin of suffering, its cessation, and the path is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive ignorance. Why? Because the nature of ignorance is empty, neither arising nor ceasing. They do not perceive volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair. Why? Because the nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive internal emptiness. Why?

Because the nature of internal emptiness is empty, neither arising nor ceasing. They do not perceive 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 non-change, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the nonexistence of intrinsic nature.

Why? Because the nature of external emptiness through to emptiness of the nonexistence of intrinsic nature is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the perfection of generosity. Why? Because the nature of the perfection of generosity is empty, neither arising nor ceasing. They do not perceive the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita. Why? Because the nature of the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the four meditative absorptions. Why? Because the nature of the four meditative absorptions is empty, neither arising nor ceasing. They do not perceive the four immeasurables or the four formless concentrations. Why? Because the nature of the four immeasurables and the four formless concentrations is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eight liberations. Why? Because the nature of the eight liberations is empty, neither arising nor ceasing. They do not perceive the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality. Why? Because the nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the four foundations of mindfulness. Why? Because the nature of the four foundations of mindfulness is empty, neither arising nor ceasing. They do not perceive 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. Why? Because the nature of the four right efforts through to the Noble Eightfold Path is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the gateway to liberation through emptiness. Why? Because the nature of the gateway to liberation through emptiness is empty, neither arising nor ceasing. They do not perceive the gateways to liberation through signlessness and wishlessness. Why? Because the nature of the gateways to liberation through signlessness and wishlessness is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the five kinds of eyes. Why? Because the nature of the five kinds of eyes is empty, neither arising nor ceasing. They do not perceive the six superknowledges. Why? Because the nature of the six superknowledges is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the Buddha’s ten powers. Why? Because the nature of the Buddha’s ten powers is empty, neither arising nor ceasing. They do not perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because the nature of the four fearlessnesses through to the eighteen distinctive qualities of a Buddha is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive suchness. Why? Because the nature of suchness is empty, neither arising nor ceasing. They do not perceive the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. Why? Because the nature of the dharmadhatu through to the inconceivable realm is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive unsurpassed perfect awakening. Why? Because the nature of unsurpassed perfect awakening is empty, neither arising nor ceasing. They do not perceive the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. Why? Because the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the quality of non-forgetfulness. Why? Because the nature of non-forgetfulness is empty, neither arising nor ceasing. They do not perceive the nature of constant relinquishment. Why? Because the nature of constant relinquishment is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive any dharani gateway. Why? Because the nature of all dharani gateways is empty, neither arising nor ceasing. They do not perceive any samadhi gateway. Why? Because the nature of all samadhi gateways is empty, neither arising nor ceasing.

Blessed One! If form does not arise, it is not form; if feeling, perception, formation, and consciousness do not arise, they are not feeling, perception, formation, and consciousness. Why? Because form and non-arising are nondual and not divided into two. Feeling, perception, formation, and consciousness and non-arising are nondual and not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if form does not arise, it is not form; if feeling, perception, formation, and consciousness do not arise, they are not feeling, perception, formation, and consciousness.

Blessed One! If the eye ayatana does not arise, it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not arise, they are not the ear, nose, tongue, body, and mind ayatanas. Why? Because the eye ayatana and non-arising are nondual and not divided into two. The ear, nose, tongue, body, and mind ayatanas and non-arising are nondual and not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the eye ayatana does not arise, it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not arise, they are not the ear, nose, tongue, body, and mind ayatanas.

Blessed One! If the form ayatana does not arise, it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas do not arise, they are not the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Because the form ayatana and non-arising are nondual and not divided into two. The sound, odor, taste, tangible-object, and dharma ayatanas and non-arising are nondual and not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the form ayatana does not arise, it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas do not arise, they are not the sound, odor, taste, tangible-object, and dharma ayatanas.

Blessed One! If the eye dhatu does not arise, it is not the eye dhatu; if the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact do not arise, they are not the form dhatu through to the feelings that arise conditioned by eye-contact. Why?

Because the eye dhatu and non-arising are nondual and not divided into two. The form dhatu through to the feelings that arise conditioned by eye-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the eye dhatu does not arise, it is not the eye dhatu; if the form dhatu through to the feelings that arise conditioned by eye-contact do not arise, they are not the form dhatu through to the feelings that arise conditioned by eye-contact.

Blessed One! If the ear dhatu does not arise, it is not the ear dhatu; if the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact do not arise, they are not the sound dhatu through to the feelings that arise conditioned by ear-contact. Why?

Because the ear dhatu and non-arising are nondual and not divided into two. The sound dhatu through to the feelings that arise conditioned by ear-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the ear dhatu does not arise, it is not the ear dhatu; if the sound dhatu through to the feelings that arise conditioned by ear-contact do not arise, they are not the sound dhatu through to the feelings that arise conditioned by ear-contact.

Blessed One! If the nose dhatu does not arise, it is not the nose dhatu; if the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact do not arise, they are not the odor dhatu through to the feelings that arise conditioned by nose-contact. Why?

Because the nose dhatu and non-arising are nondual and not divided into two. The odor dhatu through to the feelings that arise conditioned by nose-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the nose dhatu does not arise, it is not the nose dhatu; if the odor dhatu through to the feelings that arise conditioned by nose-contact do not arise, they are not the odor dhatu through to the feelings that arise conditioned by nose-contact.

Blessed One! If the tongue dhatu does not arise, it is not the tongue dhatu; if the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact do not arise, they are not the taste dhatu through to the feelings that arise conditioned by tongue-contact. Why?

Because the tongue dhatu and non-arising are nondual and not divided into two. The taste dhatu through to the feelings that arise conditioned by tongue-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the tongue dhatu does not arise, it is not the tongue dhatu; if the taste dhatu through to the feelings that arise conditioned by tongue-contact do not arise, they are not the taste dhatu through to the feelings that arise conditioned by tongue-contact.

Blessed One! If the body dhatu does not arise, it is not the body dhatu; if the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact do not arise, they are not the tangible-object dhatu through to the feelings that arise conditioned by body-contact. Why?

Because the body dhatu and non-arising are nondual and not divided into two. The tangible-object dhatu through to the feelings that arise conditioned by body-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the body dhatu does not arise, it is not the body dhatu; if the tangible-object dhatu through to the feelings that arise conditioned by body-contact do not arise, they are not the tangible-object dhatu through to the feelings that arise conditioned by body-contact.

Blessed One! If the mind dhatu does not arise, it is not the mind dhatu; if the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact do not arise, they are not the dharma dhatu through to the feelings that arise conditioned by mind-contact. Why?

Because the mind dhatu and non-arising are nondual and not divided into two. The dharma dhatu through to the feelings that arise conditioned by mind-contact and non-arising are nondual and not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the mind dhatu does not arise, it is not the mind dhatu; if the dharma dhatu through to the feelings that arise conditioned by mind-contact do not arise, they are not the dharma dhatu through to the feelings that arise conditioned by mind-contact.

Blessed One! If the earth dhatu does not arise, then it is not the earth dhatu; if the water, fire, wind, space, and consciousness dhatus do not arise, then they are not the water, fire, wind, space, and consciousness dhatus. Why? Because the earth dhatu and non-arising are not two and are not divided into two. The water, fire, wind, space, and consciousness dhatus and non-arising are not two and are not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the earth dhatu does not arise, then it is not the earth dhatu; if the water, fire, wind, space, and consciousness dhatus do not arise, then they are not the water, fire, wind, space, and consciousness dhatus.

Blessed One! If the Noble Truth of Suffering does not arise, then it is not the Noble Truth of Suffering; if the Noble Truths of the Origin, Cessation, and Path do not arise, then they are not the Noble Truths of the Origin, Cessation, and Path. Why? Because the Noble Truth of Suffering and non-arising are not two and are not divided into two. The Noble Truths of the Origin, Cessation, and Path and non-arising are not two and are not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the Noble Truth of Suffering does not arise, then it is not the Noble Truth of Suffering; if the Noble Truths of the Origin, Cessation, and Path do not arise, then they are not the Noble Truths of the Origin, Cessation, and Path.

Blessed One! If ignorance does not arise, then it is not ignorance; if volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress do not arise, then they are not volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress. Why?

Because ignorance and non-arising are not two and are not divided into two. Volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if ignorance does not arise, then it is not ignorance; if volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress do not arise, then they are not volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Blessed One! If inner emptiness does not arise, then it is not inner emptiness; if outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature do not arise, then they are not outer emptiness through emptiness of the nonexistence of self-nature.

Why? Because inner emptiness and non-arising are not two and are not divided into two. Outer emptiness through emptiness of the nonexistence of self-nature and non-arising are not two and are not divided into two.

Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if inner emptiness does not arise, then it is not inner emptiness; if outer emptiness through emptiness of the nonexistence of self-nature do not arise, then they are not outer emptiness through emptiness of the nonexistence of self-nature.

Fascicle 70

End