大般若波羅蜜多經

02

Blessed One! If the perfection of generosity is non-arising, then it is not the perfection of generosity; if the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are non-arising, then they are not the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita. Why?

Because the perfection of generosity and non-arising are nondual and undivided; the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if the perfection of generosity is non-arising, then it is not the perfection of generosity; if the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are non-arising, then they are not the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita.

Blessed One! If the four meditative absorptions are non-arising, then they are not the four meditative absorptions; if the four immeasurables and the four formless concentrations are non-arising, then they are not the four immeasurables and the four formless concentrations. Why?

Because the four meditative absorptions and non-arising are nondual and undivided; the four immeasurables and the four formless concentrations and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if the four meditative absorptions are non-arising, then they are not the four meditative absorptions; if the four immeasurables and the four formless concentrations are non-arising, then they are not the four immeasurables and the four formless concentrations.

Blessed One! If the eight liberations are non-arising, then they are not the eight liberations; if the eight spheres of mastery, the nine successive concentrations, and the ten totalities are non-arising, then they are not the eight spheres of mastery, the nine successive concentrations, and the ten totalities. Why?

Because the eight liberations and non-arising are nondual and undivided. The eight spheres of mastery, the nine successive concentrations, and the ten totalities and non-arising are nondual and undivided. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the eight liberations are non-arising, then they are not the eight liberations; if the eight spheres of mastery, the nine successive concentrations, and the ten totalities are non-arising, then they are not the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

Blessed One! If the four foundations of mindfulness are non-arising, then they are not the four foundations of mindfulness; if the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are non-arising, then they are not the four right efforts through the eightfold noble path. Why?

Because the four foundations of mindfulness and non-arising are nondual and undivided; the four right efforts through the eightfold noble path and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if the four foundations of mindfulness are non-arising, then they are not the four foundations of mindfulness; if the four right efforts through the eightfold noble path are non-arising, then they are not the four right efforts through the eightfold noble path.

Blessed One! If the gateway to liberation through emptiness is non-arising, then it is not the gateway to liberation through emptiness; if the gateways to liberation through signlessness and wishlessness are non-arising, then they are not the gateways to liberation through signlessness and wishlessness. Why?

Because the gateway to liberation through emptiness and non-arising are nondual and undivided; the gateways to liberation through signlessness and wishlessness and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if the gateway to liberation through emptiness is non-arising, then it is not the gateway to liberation through emptiness; if the gateways to liberation through signlessness and wishlessness are non-arising, then they are not the gateways to liberation through signlessness and wishlessness.

Blessed One! If the five kinds of eyes are non-arising, then they are not the five kinds of eyes; if the six superknowledges are non-arising, then they are not the six superknowledges. Why? Because the five kinds of eyes and non-arising are nondual and undivided; the six superknowledges and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the five kinds of eyes are non-arising, then they are not the five kinds of eyes; if the six superknowledges are non-arising, then they are not the six superknowledges.

Blessed One! If the ten powers of a Buddha are non-arising, then they are not the ten powers of a Buddha; if 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 are non-arising, then they are not the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Why?

Because the ten powers of a Buddha and non-arising are nondual and undivided; the four fearlessnesses through the eighteen distinctive qualities of a Buddha and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if the ten powers of a Buddha are non-arising, then they are not the ten powers of a Buddha; if the four fearlessnesses through the eighteen distinctive qualities of a Buddha are non-arising, then they are not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Blessed One! If true suchness is non-arising, then it is not true suchness; if the Dharma realm, the nature of dharmas, the nature of equality, the nature free from arising, the fixed order of Dharma, the abidingness of Dharma, ultimate reality, the realm of space, and the inconceivable realm are non-arising, then they are not the Dharma realm through the inconceivable realm. Why?

Because true suchness and non-arising are nondual and undivided; the Dharma realm through the inconceivable realm and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if true suchness is non-arising, then it is not true suchness; if the Dharma realm through the inconceivable realm are non-arising, then they are not the Dharma realm through the inconceivable realm.

Blessed One! If supreme enlightenment is non-arising, then it is not supreme enlightenment; if the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are non-arising, then they are not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why?

Because supreme enlightenment and non-arising are nondual and undivided; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and non-arising are nondual and undivided. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different.

Therefore, if supreme enlightenment is non-arising, then it is not supreme enlightenment; if the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are non-arising, then they are not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

O Blessed One! If the quality of unfailing mindfulness is non-arising, then it is not the quality of unfailing mindfulness; if the nature of constant equanimity is non-arising, then it is not the nature of constant equanimity. Why? Because the quality of unfailing mindfulness and non-arising are nondual and not divided into two; the nature of constant equanimity 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 quality of unfailing mindfulness is non-arising, then it is not the quality of unfailing mindfulness; if the nature of constant equanimity is non-arising, then it is not the nature of constant equanimity.

O Blessed One! If all dharani gateways are non-arising, then they are not all dharani gateways; if all samadhi gateways are non-arising, then they are not all samadhi gateways. Why? Because all dharani gateways and non-arising are nondual and not divided into two; all samadhi gateways 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 all dharani gateways are non-arising, then they are not all dharani gateways; if all samadhi gateways are non-arising, then they are not all samadhi gateways.

O Blessed One! If form is non-ceasing, then it is not form; if feeling, perception, formations, and consciousness are non-ceasing, then they are not feeling, perception, formations, and consciousness. Why? Because form and non-cessation are nondual and not divided into two; feeling, perception, formations, and consciousness and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different. Therefore, if form is non-ceasing, then it is not form; if feeling, perception, formations, and consciousness are non-ceasing, then they are not feeling, perception, formations, and consciousness.

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

O Blessed One! If the form ayatana is non-ceasing, then it is not the form ayatana; if the sound, odor, taste, tangible-object, and mental-object ayatanas are non-ceasing, then they are not the sound, odor, taste, tangible-object, and mental-object ayatanas. Why?

Because the form ayatana and non-cessation are nondual and not divided into two; the sound, odor, taste, tangible-object, and mental-object ayatanas and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the form ayatana is non-ceasing, then it is not the form ayatana; if the sound, odor, taste, tangible-object, and mental-object ayatanas are non-ceasing, then they are not the sound, odor, taste, tangible-object, and mental-object ayatanas.

O Blessed One! If the eye dhatu is non-ceasing, then it is not the eye dhatu; if the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are non-ceasing, then they are not the form dhatu through to the feelings arising with eye-contact as condition. Why?

Because the eye dhatu and non-cessation are nondual and not divided into two; the form dhatu through to the feelings arising with eye-contact as condition and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the eye dhatu is non-ceasing, then it is not the eye dhatu; if the form dhatu through to the feelings arising with eye-contact as condition are non-ceasing, then they are not the form dhatu through to the feelings arising with eye-contact as condition.

O Blessed One! If the ear dhatu is non-ceasing, then it is not the ear dhatu; if the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are non-ceasing, then they are not the sound dhatu through to the feelings arising with ear-contact as condition. Why?

Because the ear dhatu and non-cessation are nondual and not divided into two; the sound dhatu through to the feelings arising with ear-contact as condition and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the ear dhatu is non-ceasing, then it is not the ear dhatu; if the sound dhatu through to the feelings arising with ear-contact as condition are non-ceasing, then they are not the sound dhatu through to the feelings arising with ear-contact as condition.

O Blessed One! If the nose dhatu is non-ceasing, then it is not the nose dhatu; if the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are non-ceasing, then they are not the odor dhatu through to the feelings arising with nose-contact as condition. Why?

Because the nose dhatu and non-cessation are nondual and not divided into two; the odor dhatu through to the feelings arising with nose-contact as condition and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the nose dhatu is non-ceasing, then it is not the nose dhatu; if the odor dhatu through to the feelings arising with nose-contact as condition are non-ceasing, then they are not the odor dhatu through to the feelings arising with nose-contact as condition.

O Blessed One! If the tongue dhatu is non-ceasing, then it is not the tongue dhatu; if the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are non-ceasing, then they are not the taste dhatu through to the feelings arising with tongue-contact as condition. Why?

Because the tongue dhatu and non-cessation are nondual and not divided into two; the taste dhatu through to the feelings arising with tongue-contact as condition and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the tongue dhatu is non-ceasing, then it is not the tongue dhatu; if the taste dhatu through to the feelings arising with tongue-contact as condition are non-ceasing, then they are not the taste dhatu through to the feelings arising with tongue-contact as condition.

O Blessed One! If the body dhatu is non-ceasing, then it is not the body dhatu; if the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are non-ceasing, then they are not the tangible-object dhatu through to the feelings arising with body-contact as condition. Why?

Because the body dhatu and non-cessation are nondual and not divided into two; the tangible-object dhatu through to the feelings arising with body-contact as condition and non-cessation are nondual and not divided into two. Why? Because a non-ceasing dharma is neither one, nor two, nor many, nor different.

Therefore, if the body dhatu is non-ceasing, then it is not the body dhatu; if the tangible-object dhatu through to the feelings arising with body-contact as condition are non-ceasing, then they are not the tangible-object dhatu through to the feelings arising with body-contact as condition.

Blessed One! If the mind element does not cease, it is not the mind element; if the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition do not cease, they are not the dharma element through the feelings arising with mental contact as condition. Why?

Because the mind element and non-cessation are nondual and not divided into two; the dharma element through the feelings arising with mental contact as condition and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if the mind element does not cease, it is not the mind element; if the dharma element through the feelings arising with mental contact as condition do not cease, they are not the dharma element through the feelings arising with mental contact as condition.

Blessed One! If the earth element does not cease, it is not the earth element; if the water, fire, wind, space, and consciousness elements do not cease, they are not the water, fire, wind, space, and consciousness elements. Why? Because the earth element and non-cessation are nondual and not divided into two; the water, fire, wind, space, and consciousness elements and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different. Therefore, if the earth element does not cease, it is not the earth element; if the water, fire, wind, space, and consciousness elements do not cease, they are not the water, fire, wind, space, and consciousness elements.

Blessed One! If the Noble Truth of suffering does not cease, it is not the Noble Truth of suffering; if the Noble Truths of the origin, cessation, and path do not cease, they are not the Noble Truths of the origin, cessation, and path. Why? Because the Noble Truth of suffering and non-cessation are nondual and not divided into two; the Noble Truths of the origin, cessation, and path and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different. Therefore, if the Noble Truth of suffering does not cease, it is not the Noble Truth of suffering; if the Noble Truths of the origin, cessation, and path do not cease, they are not the Noble Truths of the origin, cessation, and path.

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

Because ignorance and non-cessation are nondual and not divided into two; volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if ignorance does not cease, it is not ignorance; if volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress do not cease, they are not volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Blessed One! If internal emptiness does not cease, it is not internal emptiness; if external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence do not cease, they are not external emptiness through the emptiness of the self-nature of nonexistence.

Why? Because internal emptiness and non-cessation are nondual and not divided into two; external emptiness through the emptiness of the self-nature of nonexistence and non-cessation are nondual and not divided into two. Why?

Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different. Therefore, if internal emptiness does not cease, it is not internal emptiness; if external emptiness through the emptiness of the self-nature of nonexistence do not cease, they are not external emptiness through the emptiness of the self-nature of nonexistence.

Blessed One! If the perfection of generosity does not cease, it is not the perfection of generosity; if the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita do not cease, they are not the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita. Why?

Because the perfection of generosity and non-cessation are nondual and not divided into two; the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if the perfection of generosity does not cease, it is not the perfection of generosity; if the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita do not cease, they are not the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita.

Blessed One! If the four meditative absorptions do not cease, they are not the four meditative absorptions; if the four immeasurables and the four formless attainments do not cease, they are not the four immeasurables and the four formless attainments. Why?

Because the four meditative absorptions and non-cessation are nondual and not divided into two; the four immeasurables and the four formless attainments and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if the four meditative absorptions do not cease, they are not the four meditative absorptions; if the four immeasurables and the four formless attainments do not cease, they are not the four immeasurables and the four formless attainments.

Blessed One! If the eight liberations do not cease, they are not the eight liberations; if the eight spheres of mastery, the nine successive attainments, and the ten totalities do not cease, they are not the eight spheres of mastery, the nine successive attainments, and the ten totalities. Why?

Because the eight liberations and non-cessation are nondual and not divided into two; the eight spheres of mastery, the nine successive attainments, and the ten totalities and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if the eight liberations do not cease, they are not the eight liberations; if the eight spheres of mastery, the nine successive attainments, and the ten totalities do not cease, they are not the eight spheres of mastery, the nine successive attainments, and the ten totalities.

Blessed One! If the four foundations of mindfulness do not cease, they are not the four foundations of mindfulness; if 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 do not cease, they are not the four right efforts through the Noble Eightfold Path. Why?

Because the four foundations of mindfulness and non-cessation are nondual and not divided into two; the four right efforts through the Noble Eightfold Path and non-cessation are nondual and not divided into two. Why? Because the non-ceasing nature of dharmas is neither one nor two, neither many nor different.

Therefore, if the four foundations of mindfulness do not cease, they are not the four foundations of mindfulness; if the four right efforts through the Noble Eightfold Path do not cease, they are not the four right efforts through the Noble Eightfold Path.

Blessed One! The non-cessation of the emptiness liberation gateway is not the emptiness liberation gateway; the non-cessation of the signlessness and wishlessness liberation gateways is not the signlessness and wishlessness liberation gateways. Why? Because the emptiness liberation gateway and non-cessation are nondual and not divided into two; the signlessness and wishlessness liberation gateways and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different. Therefore, the non-cessation of the emptiness liberation gateway is not the emptiness liberation gateway; the non-cessation of the signlessness and wishlessness liberation gateways is not the signlessness and wishlessness liberation gateways.

Blessed One! The non-cessation of the five kinds of eyes is not the five kinds of eyes; the non-cessation of the six superknowledges is not the six superknowledges. Why? Because the five kinds of eyes and non-cessation are nondual and not divided into two; the six superknowledges and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different. Therefore, the non-cessation of the five kinds of eyes is not the five kinds of eyes; the non-cessation of the six superknowledges is not the six superknowledges.

Blessed One! The non-cessation of the Buddha’s ten powers is not the Buddha’s ten powers; the non-cessation of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is not the four fearlessnesses through the eighteen unique qualities of a Buddha. Why?

Because the Buddha’s ten powers and non-cessation are nondual and not divided into two; the four fearlessnesses through the eighteen unique qualities of a Buddha and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different.

Therefore, the non-cessation of the Buddha’s ten powers is not the Buddha’s ten powers; the non-cessation of the four fearlessnesses through the eighteen unique qualities of a Buddha is not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Blessed One! The non-cessation of suchness is not suchness; the non-cessation of the dharmadhatu, the nature of dharmas, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm is not the dharmadhatu through the inconceivable realm. Why?

Because suchness and non-cessation are nondual and not divided into two; the dharmadhatu through the inconceivable realm and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different.

Therefore, the non-cessation of suchness is not suchness; the non-cessation of the dharmadhatu through the inconceivable realm is not the dharmadhatu through the inconceivable realm.

Blessed One! The non-cessation of unsurpassed perfect awakening is not unsurpassed perfect awakening; the non-cessation of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why?

Because unsurpassed perfect awakening and non-cessation are nondual and not divided into two; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different.

Therefore, the non-cessation of unsurpassed perfect awakening is not unsurpassed perfect awakening; the non-cessation of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Blessed One! The non-cessation of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; the non-cessation of the nature of perpetual equanimity is not the nature of perpetual equanimity. Why? Because the Dharma of non-forgetfulness and non-cessation are nondual and not divided into two; the nature of perpetual equanimity and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different. Therefore, the non-cessation of the Dharma of non-forgetfulness is not the Dharma of non-forgetfulness; the non-cessation of the nature of perpetual equanimity is not the nature of perpetual equanimity.

Blessed One! The non-cessation of all dharani gateways is not all dharani gateways; the non-cessation of all samadhi gateways is not all samadhi gateways. Why? Because all dharani gateways and non-cessation are nondual and not divided into two; all samadhi gateways and non-cessation are nondual and not divided into two. Why? Because the Dharma of non-cessation is neither one, nor two, nor many, nor different. Therefore, the non-cessation of all dharani gateways is not all dharani gateways; the non-cessation of all samadhi gateways is not all samadhi gateways.

Blessed One! Form, being nondual, is not form; feeling, perception, formations, and consciousness, being nondual, are not feeling, perception, formations, and consciousness.

Blessed One! The eye ayatana, being nondual, is not the eye ayatana; the ear, nose, tongue, body, and mind ayatanas, being nondual, are not the ear, nose, tongue, body, and mind ayatanas.

Blessed One! The form ayatana, being nondual, is not the form ayatana; the sound, odor, taste, tangible-object, and mental-object ayatanas, being nondual, are not the sound, odor, taste, tangible-object, and mental-object ayatanas.

Blessed One! The eye dhatu, being nondual, is not the eye dhatu; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, being nondual, are not the form dhatu through the feelings arising with eye-contact as condition.

Blessed One! The ear dhatu, being nondual, is not the ear dhatu; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, being nondual, are not the sound dhatu through the feelings arising with ear-contact as condition.

Blessed One! The nose dhatu, being nondual, is not the nose dhatu; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, being nondual, are not the odor dhatu through the feelings arising with nose-contact as condition.

Blessed One! The tongue dhatu, being nondual, is not the tongue dhatu; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, being nondual, are not the taste dhatu through the feelings arising with tongue-contact as condition.

Blessed One! The body dhatu, being nondual, is not the body dhatu; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, being nondual, are not the tangible-object dhatu through the feelings arising with body-contact as condition.

Blessed One! The mind dhatu, being nondual, is not the mind dhatu; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, being nondual, are not the mental-object dhatu through the feelings arising with mind-contact as condition.

Blessed One! The earth dhatu, being nondual, is not the earth dhatu; the water, fire, wind, space, and consciousness dhatus, being nondual, are not the water, fire, wind, space, and consciousness dhatus.

Blessed One! The Noble Truth of suffering, being nondual, is not the Noble Truth of suffering; the Noble Truths of origin, cessation, and the path, being nondual, are not the Noble Truths of origin, cessation, and the path.

Blessed One! When ignorance is nondual, it is not ignorance; when volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are nondual, they are not volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Blessed One! When internal emptiness is nondual, it is not internal emptiness; when external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are nondual, they are not external emptiness through emptiness of the self-nature of nonexistence.

Blessed One! When the perfection of generosity is nondual, it is not the perfection of generosity; when the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are nondual, they are not the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

Blessed One! When the four meditative absorptions are nondual, they are not the four meditative absorptions; when the four immeasurables and the four formless concentrations are nondual, they are not the four immeasurables and the four formless concentrations.

Blessed One! When the eight liberations are nondual, they are not the eight liberations; when the eight spheres of mastery, the nine successive concentrations, and the ten totalities are nondual, they are not the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

Blessed One! When the four foundations of mindfulness are nondual, they are not the four foundations of mindfulness; when 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 are nondual, they are not the four right efforts through the Noble Eightfold Path.

Blessed One! When the liberation gateway of emptiness is nondual, it is not the liberation gateway of emptiness; when the liberation gateways of signlessness and wishlessness are nondual, they are not the liberation gateways of signlessness and wishlessness.

Blessed One! When the five kinds of eyes are nondual, they are not the five kinds of eyes; when the six superknowledges are nondual, they are not the six superknowledges.

Blessed One! When the ten powers of a Buddha are nondual, they are not the ten powers of a Buddha; when 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 are nondual, they are not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Blessed One! When suchness is nondual, it is not suchness; when the dharma realm, dharma-nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are nondual, they are not the dharma realm through the inconceivable realm.

Blessed One! When unsurpassed perfect awakening is nondual, it is not unsurpassed perfect awakening; when the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nondual, they are not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Blessed One! When the Dharma of unfailing mindfulness is nondual, it is not the Dharma of unfailing mindfulness; when the nature of perpetual equanimity is nondual, it is not the nature of perpetual equanimity.

Blessed One! When all dharani gateways are nondual, they are not all dharani gateways; when all samadhi gateways are nondual, they are not all samadhi gateways.

Blessed One! Form enters nonduality, and the enumeration of dharmas is not confused; feeling, perception, volitional formations, and consciousness enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The eye ayatana enters nonduality, and the enumeration of dharmas is not confused; the ear, nose, tongue, body, and mind ayatanas enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The form ayatana enters nonduality, and the enumeration of dharmas is not confused; the sound, odor, taste, tangible-object, and mental-object ayatanas enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The eye dhatu enters nonduality, and the enumeration of dharmas is not confused; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The ear dhatu enters nonduality, and the enumeration of dharmas is not confused; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The nose dhatu enters nonduality, and the enumeration of dharmas is not confused; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The tongue dhatu enters nonduality, and the enumeration of dharmas is not confused; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The body dhatu enters nonduality, and the enumeration of dharmas is not confused; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The mind dhatu enters nonduality, and the enumeration of dharmas is not confused; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The earth dhatu enters nonduality, and the enumeration of dharmas is not confused; the water, fire, wind, space, and consciousness dhatus enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The Noble Truth of suffering enters nonduality, and the enumeration of dharmas is not confused; the Noble Truths of the origin of suffering, its cessation, and the path enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! Ignorance enters nonduality, and the enumeration of dharmas is not confused; volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! Internal emptiness enters nonduality, and the enumeration of dharmas is not confused; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The perfection of generosity enters nonduality, and the enumeration of dharmas is not confused; the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The four meditative absorptions enter nonduality, and the enumeration of dharmas is not confused; the four immeasurables and the four formless concentrations enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The eight liberations enter nonduality, and the enumeration of dharmas is not confused; the eight spheres of mastery, the nine successive concentrations, and the ten totalities enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The four foundations of mindfulness enter nonduality, and the enumeration of dharmas is not confused; 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 enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The liberation gateway of emptiness enters nonduality, and the enumeration of dharmas is not confused; the liberation gateways of signlessness and wishlessness enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The five kinds of eyes enter nonduality, and the enumeration of dharmas is not confused; the six superknowledges enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The ten powers of a Buddha enter nonduality, and the enumeration of dharmas is not confused; 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 enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! Suchness enters nonduality, and the enumeration of dharmas is not confused; the dharma realm, dharma-nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm enter nonduality, and the enumeration of dharmas is not confused.

Blessed One! The attainment of supreme enlightenment enters the nondual Dharma and is beyond calculation; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects enter the nondual Dharma and are beyond calculation.

Blessed One! The Dharma of never losing mindfulness enters the nondual Dharma and is beyond calculation; the nature of constant equanimity enters the nondual Dharma and is beyond calculation.

Blessed One! All dharani gateways enter the nondual Dharma and are beyond calculation; all samadhi gateways enter the nondual Dharma and are beyond calculation.

At that time, Sariputra asked Subhuti: When it is said that a great bodhisattva, while cultivating prajnaparamita, contemplates all dharmas, what is meant by a great bodhisattva, what is meant by prajnaparamita, and what is meant by contemplating all dharmas?

Then the Venerable Subhuti replied to Sariputra: As the Venerable One has asked, what is meant by a great bodhisattva? Sariputra! Such a being seeks the attainment of great enlightenment and has also awakened; therefore, that being is called a bodhisattva. Being able to know all the characteristics of dharmas as they truly are without becoming attached to them, that being is further called a great bodhisattva.

Sariputra asked: How is a great bodhisattva able to know all the characteristics of dharmas as they truly are without becoming attached to them?

Subhuti replied: Sariputra! A great bodhisattva knows the characteristic of form as it truly is without becoming attached to it; and knows the characteristics of feeling, perception, formations, and consciousness as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the eye ayatana as it truly is without becoming attached to it; and knows the characteristics of the ear, nose, tongue, body, and mind ayatanas as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the form ayatana as it truly is without becoming attached to it; and knows the characteristics of the sound, odor, taste, tangible-object, and mental-object ayatanas as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the eye dhatu as it truly is without becoming attached to it; and knows the characteristics of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the ear dhatu as it truly is without becoming attached to it; and knows the characteristics of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the nose dhatu as it truly is without becoming attached to it; and knows the characteristics of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the tongue dhatu as it truly is without becoming attached to it; and knows the characteristics of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the body dhatu as it truly is without becoming attached to it; and knows the characteristics of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the mind dhatu as it truly is without becoming attached to it; and knows the characteristics of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the earth dhatu as it truly is without becoming attached to it; and knows the characteristics of the water, fire, wind, space, and consciousness dhatus as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the Noble Truth of suffering as it truly is without becoming attached to it; and knows the characteristics of the Noble Truths of the origin of suffering, cessation, and the path as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of ignorance as it truly is without becoming attached to it; and knows the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of inner emptiness as it truly is without becoming attached to it; and knows the characteristics of 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 nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the perfection of generosity as it truly is without becoming attached to it; and knows the characteristics of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the four meditative absorptions as it truly is without becoming attached to it; and knows the characteristics of the four immeasurables and the four formless attainments as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the eight liberations as it truly is without becoming attached to it; and knows the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totalities as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the four foundations of mindfulness as it truly is without becoming attached to it; and knows the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the liberation gateway of emptiness as it truly is without becoming attached to it; and knows the characteristics of the liberation gateways of signlessness and wishlessness as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the five kinds of eyes as it truly is without becoming attached to it; and knows the characteristics of the six superknowledges as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the ten powers of a Buddha as it truly is without becoming attached to it; and knows the characteristics of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of suchness as it truly is without becoming attached to it; and knows the characteristics of the dharma-dhatu, the nature of dharmas, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the reality-limit, the realm of space, and the inconceivable realm as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the attainment of supreme enlightenment as it truly is without becoming attached to it; and knows the characteristics of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects as they truly are without becoming attached to them.

Sariputra! A great bodhisattva knows the characteristic of the Dharma of never losing mindfulness as it truly is without becoming attached to it; and knows the characteristic of the nature of constant equanimity as it truly is without becoming attached to it.

Sariputra! A great bodhisattva knows the characteristic of all dharani gateways as it truly is without becoming attached to them; and knows the characteristic of all samadhi gateways as it truly is without becoming attached to them.

At that time, Sariputra asked Subhuti: What are called the characteristics of all dharmas?

Subhuti replied: If, through such characteristics of conditioned formations, one clearly knows dharmas as form, sound, odor, taste, tangible objects, and mental objects; as inner and outer; as contaminated and uncontaminated; and as conditioned and unconditioned, these are called the characteristics of all dharmas.

Then the Venerable Subhuti again replied to Sariputra: As the Venerable One has asked, what is meant by prajnaparamita? Sariputra! Because this supreme and wondrous wisdom enables one to remain forever separated from that which must be abandoned, it is called prajnaparamita.

Sariputra asked: From which dharmas does this wisdom enable one to remain forever separated?

Subhuti replied: Because this wisdom is forever free from all afflictions, views, and destinies; because this wisdom is forever free from the six realms and the four modes of birth; and because this wisdom is forever free from all skandhas, ayatanas, dhatus, and so forth, it is called prajnaparamita.

Furthermore, Sariputra! Because there is a supreme and wondrous wisdom that forever reaches its destination, it is called prajnaparamita.

Sariputra asked: What dharmas does this wisdom forever reach?

Subhuti replied: Sariputra! This wisdom forever reaches the true nature of form; it forever reaches the true nature of feeling, perception, formations, and consciousness. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the eye ayatana; it forever reaches the true nature of the ear, nose, tongue, body, and mind ayatanas. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the form ayatana; it forever reaches the true nature of the sound, odor, taste, touch, and dharma ayatanas. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the eye dhatu; it forever reaches the true nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the ear dhatu; it forever reaches the true nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the nose dhatu; it forever reaches the true nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the tongue dhatu; it forever reaches the true nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the body dhatu; it forever reaches the true nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the mind dhatu; it forever reaches the true nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the earth dhatu; it forever reaches the true nature of the water, fire, wind, space, and consciousness dhatus. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the Noble Truth of suffering; it forever reaches the true nature of the Noble Truths of the origin of suffering, its cessation, and the path. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of ignorance; it forever reaches the true nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of inner emptiness; it forever reaches 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 nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the perfection of generosity; it forever reaches the true nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the four meditative absorptions; it forever reaches the true nature of the four immeasurables and the four formless absorptions. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the eight liberations; it forever reaches the true nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the four foundations of mindfulness; it forever reaches the true nature of 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. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the Dharma gateway of liberation through emptiness; it forever reaches the true nature of the Dharma gateways of liberation through signlessness and wishlessness. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the five kinds of eyes; it forever reaches the true nature of the six superknowledges. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the Buddha’s ten powers; it forever reaches the true nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of suchness; it forever reaches the true nature of the dharma realm, the nature of dharmas, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of empty space, and the inconceivable realm. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of unsurpassed awakening; it forever reaches the true nature of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of the quality of never forgetting; it forever reaches the true nature of constant equanimity. Therefore, it is called prajnaparamita.

Sariputra! This wisdom forever reaches the true nature of all dharani gateways; it forever reaches the true nature of all samadhi gateways. Therefore, it is called prajnaparamita.

Sariputra! This is what is called prajnaparamita.

Fascicle 71

The End