大般若波羅蜜多經

02

Śāriputra! If a great bodhisattva hears the prajnaparamita taught and his mind neither doubts nor becomes confused, you should know that this great bodhisattva abides in such an abiding and does not depart from the mental application of wishing to rescue and protect all sentient beings; he never abandons the mental application of great compassion toward all sentient beings.

Śāriputra then said to Subhūti: If a great bodhisattva abides in such an abiding and does not depart from this mental application, then all sentient beings should also be great bodhisattvas. Why? Because all sentient beings likewise never depart from this mental application. Therefore, great bodhisattvas and all sentient beings should be without distinction.

At that time, Venerable Subhūti praised Śāriputra: Excellent! Excellent! It is just as you have said.

You are able to apprehend, in accordance with reality, the meaning of what I have taught. Why is this? Śāriputra! Because sentient beings are nonexistent, you should know that mental application is also nonexistent.

Because a self, a living being, a life principle, one who is born, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, an agent, an experiencer of consequences, a knower, and a seer are nonexistent, you should know that mental application is also nonexistent. Because sentient beings are unreal, you should know that mental application is also unreal; because a self through a seer is unreal, you should know that mental application is also unreal.

Because sentient beings have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because a self through a seer has no intrinsic nature, you should know that mental application also has no intrinsic nature. Because sentient beings are empty, you should know that mental application is also empty; because a self through a seer is empty, you should know that mental application is also empty.

Because sentient beings are remote and detached, you should know that mental application is also remote and detached; because a self through a seer is remote and detached, you should know that mental application is also remote and detached. Because sentient beings are quiescent, you should know that mental application is also quiescent; because a self through a seer is quiescent, you should know that mental application is also quiescent.

Because sentient beings are insentient, you should know that mental application is also insentient; because a self through a seer is insentient, you should know that mental application is also insentient.

Śāriputra! Because form is nonexistent, you should know that mental application is also nonexistent; because feeling, perception, volitional formations, and consciousness are nonexistent, you should know that mental application is also nonexistent. Because form is unreal, you should know that mental application is also unreal; because feeling, perception, volitional formations, and consciousness are unreal, you should know that mental application is also unreal.

Because form has no intrinsic nature, you should know that mental application also has no intrinsic nature; because feeling, perception, volitional formations, and consciousness have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because form is empty, you should know that mental application is also empty; because feeling, perception, volitional formations, and consciousness are empty, you should know that mental application is also empty.

Because form is remote and detached, you should know that mental application is also remote and detached; because feeling, perception, volitional formations, and consciousness are remote and detached, you should know that mental application is also remote and detached. Because form is quiescent, you should know that mental application is also quiescent; because feeling, perception, volitional formations, and consciousness are quiescent, you should know that mental application is also quiescent.

Because form is insentient, you should know that mental application is also insentient; because feeling, perception, volitional formations, and consciousness are insentient, you should know that mental application is also insentient.

Śāriputra! Because the eye ayatana is nonexistent, you should know that mental application is also nonexistent; because the ear, nose, tongue, body, and mind ayatanas are nonexistent, you should know that mental application is also nonexistent. Because the eye ayatana is unreal, you should know that mental application is also unreal; because the ear, nose, tongue, body, and mind ayatanas are unreal, you should know that mental application is also unreal.

Because the eye ayatana has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the ear, nose, tongue, body, and mind ayatanas have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the eye ayatana is empty, you should know that mental application is also empty; because the ear, nose, tongue, body, and mind ayatanas are empty, you should know that mental application is also empty.

Because the eye ayatana is remote and detached, you should know that mental application is also remote and detached; because the ear, nose, tongue, body, and mind ayatanas are remote and detached, you should know that mental application is also remote and detached. Because the eye ayatana is quiescent, you should know that mental application is also quiescent; because the ear, nose, tongue, body, and mind ayatanas are quiescent, you should know that mental application is also quiescent.

Because the eye ayatana is insentient, you should know that mental application is also insentient; because the ear, nose, tongue, body, and mind ayatanas are insentient, you should know that mental application is also insentient.

Śāriputra! Because the form ayatana is nonexistent, you should know that mental application is also nonexistent; because the sound, odor, taste, tangible-object, and dharma ayatanas are nonexistent, you should know that mental application is also nonexistent. Because the form ayatana is unreal, you should know that mental application is also unreal; because the sound, odor, taste, tangible-object, and dharma ayatanas are unreal, you should know that mental application is also unreal.

Because the form ayatana has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the sound, odor, taste, tangible-object, and dharma ayatanas have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the form ayatana is empty, you should know that mental application is also empty; because the sound, odor, taste, tangible-object, and dharma ayatanas are empty, you should know that mental application is also empty.

Because the form ayatana is remote and detached, you should know that mental application is also remote and detached; because the sound, odor, taste, tangible-object, and dharma ayatanas are remote and detached, you should know that mental application is also remote and detached. Because the form ayatana is quiescent, you should know that mental application is also quiescent; because the sound, odor, taste, tangible-object, and dharma ayatanas are quiescent, you should know that mental application is also quiescent.

Because the form ayatana is insentient, you should know that mental application is also insentient; because the sound, odor, taste, tangible-object, and dharma ayatanas are insentient, you should know that mental application is also insentient.

Śāriputra! Because the eye dhatu is nonexistent, you should know that mental application is also nonexistent; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the eye dhatu is unreal, you should know that mental application is also unreal; because the form dhatu through the feelings arising with eye-contact as condition are unreal, you should know that mental application is also unreal.

Because the eye dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the form dhatu through the feelings arising with eye-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the eye dhatu is empty, you should know that mental application is also empty; because the form dhatu through the feelings arising with eye-contact as condition are empty, you should know that mental application is also empty.

Because the eye dhatu is remote and detached, you should know that mental application is also remote and detached; because the form dhatu through the feelings arising with eye-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the eye dhatu is quiescent, you should know that mental application is also quiescent; because the form dhatu through the feelings arising with eye-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the eye dhatu is insentient, you should know that mental application is also insentient; because the form dhatu through the feelings arising with eye-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the ear dhatu is nonexistent, you should know that mental application is also nonexistent; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the ear dhatu is unreal, you should know that mental application is also unreal; because the sound dhatu through the feelings arising with ear-contact as condition are unreal, you should know that mental application is also unreal.

Because the ear dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the sound dhatu through the feelings arising with ear-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the ear dhatu is empty, you should know that mental application is also empty; because the sound dhatu through the feelings arising with ear-contact as condition are empty, you should know that mental application is also empty.

Because the ear dhatu is remote and detached, you should know that mental application is also remote and detached; because the sound dhatu through the feelings arising with ear-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the ear dhatu is quiescent, you should know that mental application is also quiescent; because the sound dhatu through the feelings arising with ear-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the ear dhatu is insentient, you should know that mental application is also insentient; because the sound dhatu through the feelings arising with ear-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the nose dhatu is nonexistent, you should know that mental application is also nonexistent; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the nose dhatu is unreal, you should know that mental application is also unreal; because the odor dhatu through the feelings arising with nose-contact as condition are unreal, you should know that mental application is also unreal.

Because the nose dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the odor dhatu through the feelings arising with nose-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the nose dhatu is empty, you should know that mental application is also empty; because the odor dhatu through the feelings arising with nose-contact as condition are empty, you should know that mental application is also empty.

Because the nose dhatu is remote and detached, you should know that mental application is also remote and detached; because the odor dhatu through the feelings arising with nose-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the nose dhatu is quiescent, you should know that mental application is also quiescent; because the odor dhatu through the feelings arising with nose-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the nose dhatu is insentient, you should know that mental application is also insentient; because the odor dhatu through the feelings arising with nose-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the tongue dhatu is nonexistent, you should know that mental application is also nonexistent; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the tongue dhatu is unreal, you should know that mental application is also unreal; because the taste dhatu through the feelings arising with tongue-contact as condition are unreal, you should know that mental application is also unreal.

Because the tongue dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the taste dhatu through the feelings arising with tongue-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the tongue dhatu is empty, you should know that mental application is also empty; because the taste dhatu through the feelings arising with tongue-contact as condition are empty, you should know that mental application is also empty.

Because the tongue dhatu is remote and detached, you should know that mental application is also remote and detached; because the taste dhatu through the feelings arising with tongue-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the tongue dhatu is quiescent, you should know that mental application is also quiescent; because the taste dhatu through the feelings arising with tongue-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the tongue dhatu is insentient, you should know that mental application is also insentient; because the taste dhatu through the feelings arising with tongue-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the body dhatu is nonexistent, you should know that mental application is also nonexistent; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the body dhatu is unreal, you should know that mental application is also unreal; because the tangible-object dhatu through the feelings arising with body-contact as condition are unreal, you should know that mental application is also unreal.

Because the body dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the tangible-object dhatu through the feelings arising with body-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the body dhatu is empty, you should know that mental application is also empty; because the tangible-object dhatu through the feelings arising with body-contact as condition are empty, you should know that mental application is also empty.

Because the body dhatu is remote and detached, you should know that mental application is also remote and detached; because the tangible-object dhatu through the feelings arising with body-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the body dhatu is quiescent, you should know that mental application is also quiescent; because the tangible-object dhatu through the feelings arising with body-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the body dhatu is insentient, you should know that mental application is also insentient; because the tangible-object dhatu through the feelings arising with body-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the mind dhatu is nonexistent, you should know that mental application is also nonexistent; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are nonexistent, you should know that mental application is also nonexistent. Because the mind dhatu is unreal, you should know that mental application is also unreal; because the dharma dhatu through the feelings arising with mind-contact as condition are unreal, you should know that mental application is also unreal.

Because the mind dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the dharma dhatu through the feelings arising with mind-contact as condition have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the mind dhatu is empty, you should know that mental application is also empty; because the dharma dhatu through the feelings arising with mind-contact as condition are empty, you should know that mental application is also empty.

Because the mind dhatu is remote and detached, you should know that mental application is also remote and detached; because the dharma dhatu through the feelings arising with mind-contact as condition are remote and detached, you should know that mental application is also remote and detached. Because the mind dhatu is quiescent, you should know that mental application is also quiescent; because the dharma dhatu through the feelings arising with mind-contact as condition are quiescent, you should know that mental application is also quiescent.

Because the mind dhatu is insentient, you should know that mental application is also insentient; because the dharma dhatu through the feelings arising with mind-contact as condition are insentient, you should know that mental application is also insentient.

Śāriputra! Because the earth dhatu is nonexistent, you should know that mental application is also nonexistent; because the water, fire, wind, space, and consciousness dhatus are nonexistent, you should know that mental application is also nonexistent. Because the earth dhatu is unreal, you should know that mental application is also unreal; because the water, fire, wind, space, and consciousness dhatus are unreal, you should know that mental application is also unreal.

Because the earth dhatu has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the water, fire, wind, space, and consciousness dhatus have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the earth dhatu is empty, you should know that mental application is also empty; because the water, fire, wind, space, and consciousness dhatus are empty, you should know that mental application is also empty.

Because the earth dhatu is remote and detached, you should know that mental application is also remote and detached; because the water, fire, wind, space, and consciousness dhatus are remote and detached, you should know that mental application is also remote and detached. Because the earth dhatu is quiescent, you should know that mental application is also quiescent; because the water, fire, wind, space, and consciousness dhatus are quiescent, you should know that mental application is also quiescent.

Because the earth dhatu is insentient, you should know that mental application is also insentient; because the water, fire, wind, space, and consciousness dhatus are insentient, you should know that mental application is also insentient.

Śāriputra! Because the Noble Truth of suffering is nonexistent, you should know that mental application is also nonexistent; because the Noble Truths of origination, cessation, and the path are nonexistent, you should know that mental application is also nonexistent. Because the Noble Truth of suffering is unreal, you should know that mental application is also unreal; because the Noble Truths of origination, cessation, and the path are unreal, you should know that mental application is also unreal.

Because the Noble Truth of suffering has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the Noble Truths of origination, cessation, and the path have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the Noble Truth of suffering is empty, you should know that mental application is also empty; because the Noble Truths of origination, cessation, and the path are empty, you should know that mental application is also empty.

Because the Noble Truth of suffering is remote and detached, you should know that mental application is also remote and detached; because the Noble Truths of origination, cessation, and the path are remote and detached, you should know that mental application is also remote and detached. Because the Noble Truth of suffering is quiescent, you should know that mental application is also quiescent; because the Noble Truths of origination, cessation, and the path are quiescent, you should know that mental application is also quiescent.

Because the Noble Truth of suffering is insentient, you should know that mental application is also insentient; because the Noble Truths of origination, cessation, and the path are insentient, you should know that mental application is also insentient.

Śāriputra! Because ignorance is nonexistent, you should know that mental application is also nonexistent; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are nonexistent, you should know that mental application is also nonexistent. Because ignorance is unreal, you should know that mental application is also unreal; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are unreal, you should know that mental application is also unreal.

Because ignorance has no intrinsic nature, you should know that mental application also has no intrinsic nature; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because ignorance is empty, you should know that mental application is also empty; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are empty, you should know that mental application is also empty.

Because ignorance is remote and detached, you should know that mental application is also remote and detached; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are remote and detached, you should know that mental application is also remote and detached. Because ignorance is quiescent, you should know that mental application is also quiescent; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are quiescent, you should know that mental application is also quiescent.

Because ignorance is insentient, you should know that mental application is also insentient; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are insentient, you should know that mental application is also insentient.

Śāriputra! Because inner emptiness is nonexistent, you should know that mental application is also nonexistent; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature are nonexistent, you should know that mental application is also nonexistent.

Because inner emptiness is unreal, you should know that mental application is also unreal; because outer emptiness through the emptiness of the nonexistence of intrinsic nature are unreal, you should know that mental application is also unreal. Because inner emptiness has no intrinsic nature, you should know that mental application also has no intrinsic nature; because outer emptiness through the emptiness of the nonexistence of intrinsic nature have no intrinsic nature, you should know that mental application also has no intrinsic nature.

Because inner emptiness is empty, you should know that mental application is also empty; because outer emptiness through the emptiness of the nonexistence of intrinsic nature are empty, you should know that mental application is also empty. Because inner emptiness is remote and detached, you should know that mental application is also remote and detached; because outer emptiness through the emptiness of the nonexistence of intrinsic nature are remote and detached, you should know that mental application is also remote and detached.

Because inner emptiness is quiescent, you should know that mental application is also quiescent; because outer emptiness through the emptiness of the nonexistence of intrinsic nature are quiescent, you should know that mental application is also quiescent. Because inner emptiness is insentient, you should know that mental application is also insentient; because outer emptiness through the emptiness of the nonexistence of intrinsic nature are insentient, you should know that mental application is also insentient.

Śāriputra! Because suchness is nonexistent, you should know that mental application is also nonexistent; because the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from birth, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are nonexistent, you should know that mental application is also nonexistent.

Because suchness is unreal, you should know that mental application is also unreal; because the dharma realm through the inconceivable realm are unreal, you should know that mental application is also unreal. Because suchness has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the dharma realm through the inconceivable realm have no intrinsic nature, you should know that mental application also has no intrinsic nature.

Because suchness is empty, you should know that mental application is also empty; because the dharma realm through the inconceivable realm are empty, you should know that mental application is also empty. Because suchness is remote and detached, you should know that mental application is also remote and detached; because the dharma realm through the inconceivable realm are remote and detached, you should know that mental application is also remote and detached.

Because suchness is quiescent, you should know that mental application is also quiescent; because the dharma realm through the inconceivable realm are quiescent, you should know that mental application is also quiescent. Because suchness is insentient, you should know that mental application is also insentient; because the dharma realm through the inconceivable realm are insentient, you should know that mental application is also insentient.

Śāriputra! Because the perfection of generosity is nonexistent, you should know that mental application is also nonexistent; because the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita are nonexistent, you should know that mental application is also nonexistent. Because the perfection of generosity is unreal, you should know that mental application is also unreal; because pure ethical discipline through prajnaparamita are unreal, you should know that mental application is also unreal.

Because the perfection of generosity has no intrinsic nature, you should know that mental application also has no intrinsic nature; because pure ethical discipline through prajnaparamita have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the perfection of generosity is empty, you should know that mental application is also empty; because pure ethical discipline through prajnaparamita are empty, you should know that mental application is also empty.

Because the perfection of generosity is remote and detached, you should know that mental application is also remote and detached; because pure ethical discipline through prajnaparamita are remote and detached, you should know that mental application is also remote and detached. Because the perfection of generosity is quiescent, you should know that mental application is also quiescent; because pure ethical discipline through prajnaparamita are quiescent, you should know that mental application is also quiescent.

Because the perfection of generosity is insentient, you should know that mental application is also insentient; because pure ethical discipline through prajnaparamita are insentient, you should know that mental application is also insentient.

Śāriputra! Because the four dhyanas are nonexistent, you should know that mental application is also nonexistent; because the four immeasurables and the four formless absorptions are nonexistent, you should know that mental application is also nonexistent. Because the four dhyanas are unreal, you should know that mental application is also unreal; because the four immeasurables and the four formless absorptions are unreal, you should know that mental application is also unreal.

Because the four dhyanas have no intrinsic nature, you should know that mental application also has no intrinsic nature; because the four immeasurables and the four formless absorptions have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the four dhyanas are empty, you should know that mental application is also empty; because the four immeasurables and the four formless absorptions are empty, you should know that mental application is also empty.

Because the four dhyanas are remote and detached, you should know that mental application is also remote and detached; because the four immeasurables and the four formless absorptions are remote and detached, you should know that mental application is also remote and detached. Because the four dhyanas are quiescent, you should know that mental application is also quiescent; because the four immeasurables and the four formless absorptions are quiescent, you should know that mental application is also quiescent.

Because the four dhyanas are insentient, you should know that mental application is also insentient; because the four immeasurables and the four formless absorptions are insentient, you should know that mental application is also insentient.

Śāriputra! Because the eight liberations are nonexistent, you should know that mental application is also nonexistent; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are nonexistent, you should know that mental application is also nonexistent. Because the eight liberations are unreal, you should know that mental application is also unreal; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unreal, you should know that mental application is also unreal.

Because the eight liberations have no intrinsic nature, you should know that mental application also has no intrinsic nature; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the eight liberations are empty, you should know that mental application is also empty; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are empty, you should know that mental application is also empty.

Because the eight liberations are remote and detached, you should know that mental application is also remote and detached; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are remote and detached, you should know that mental application is also remote and detached. Because the eight liberations are quiescent, you should know that mental application is also quiescent; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are quiescent, you should know that mental application is also quiescent.

Because the eight liberations are insentient, you should know that mental application is also insentient; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are insentient, you should know that mental application is also insentient.

Śāriputra! Because the four foundations of mindfulness are nonexistent, you should know that mental application is also nonexistent; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are nonexistent, you should know that mental application is also nonexistent. Because the four foundations of mindfulness are unreal, you should know that mental application is also unreal; because the four right efforts through the eightfold noble path are unreal, you should know that mental application is also unreal.

Because the four foundations of mindfulness have no intrinsic nature, you should know that mental application also has no intrinsic nature; because the four right efforts through the eightfold noble path have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the four foundations of mindfulness are empty, you should know that mental application is also empty; because the four right efforts through the eightfold noble path are empty, you should know that mental application is also empty.

Because the four foundations of mindfulness are remote and detached, you should know that mental application is also remote and detached; because the four right efforts through the eightfold noble path are remote and detached, you should know that mental application is also remote and detached. Because the four foundations of mindfulness are quiescent, you should know that mental application is also quiescent; because the four right efforts through the eightfold noble path are quiescent, you should know that mental application is also quiescent.

Because the four foundations of mindfulness are insentient, you should know that mental application is also insentient; because the four right efforts through the eightfold noble path are insentient, you should know that mental application is also insentient.

Śāriputra! Because the liberation gateway of emptiness is nonexistent, you should know that mental application is also nonexistent; because the liberation gateways of signlessness and wishlessness are nonexistent, you should know that mental application is also nonexistent. Because the liberation gateway of emptiness is unreal, you should know that mental application is also unreal; because the liberation gateways of signlessness and wishlessness are unreal, you should know that mental application is also unreal.

Because the liberation gateway of emptiness has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the liberation gateways of signlessness and wishlessness have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the liberation gateway of emptiness is empty, you should know that mental application is also empty; because the liberation gateways of signlessness and wishlessness are empty, you should know that mental application is also empty.

Because the liberation gateway of emptiness is remote and detached, you should know that mental application is also remote and detached; because the liberation gateways of signlessness and wishlessness are remote and detached, you should know that mental application is also remote and detached. Because the liberation gateway of emptiness is quiescent, you should know that mental application is also quiescent; because the liberation gateways of signlessness and wishlessness are quiescent, you should know that mental application is also quiescent.

Because the liberation gateway of emptiness is insentient, you should know that mental application is also insentient; because the liberation gateways of signlessness and wishlessness are insentient, you should know that mental application is also insentient.

Śāriputra! Because the five kinds of eyes are nonexistent, you should know that mental application is also nonexistent; because the six superknowledges are nonexistent, you should know that mental application is also nonexistent. Because the five kinds of eyes are unreal, you should know that mental application is also unreal; because the six superknowledges are unreal, you should know that mental application is also unreal.

Because the five kinds of eyes have no intrinsic nature, you should know that mental application also has no intrinsic nature; because the six superknowledges have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the five kinds of eyes are empty, you should know that mental application is also empty; because the six superknowledges are empty, you should know that mental application is also empty.

Because the five kinds of eyes are remote and detached, you should know that mental application is also remote and detached; because the six superknowledges are remote and detached, you should know that mental application is also remote and detached. Because the five kinds of eyes are quiescent, you should know that mental application is also quiescent; because the six superknowledges are quiescent, you should know that mental application is also quiescent.

Because the five kinds of eyes are insentient, you should know that mental application is also insentient; because the six superknowledges are insentient, you should know that mental application is also insentient.

Śāriputra! Because the ten powers of a Buddha are nonexistent, you should know that mental application is also nonexistent; because 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 nonexistent, you should know that mental application is also nonexistent. Because the ten powers of a Buddha are unreal, you should know that mental application is also unreal; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are unreal, you should know that mental application is also unreal.

Because the ten powers of a Buddha have no intrinsic nature, you should know that mental application also has no intrinsic nature; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the ten powers of a Buddha are empty, you should know that mental application is also empty; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are empty, you should know that mental application is also empty.

Because the ten powers of a Buddha are remote and detached, you should know that mental application is also remote and detached; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are remote and detached, you should know that mental application is also remote and detached. Because the ten powers of a Buddha are quiescent, you should know that mental application is also quiescent; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are quiescent, you should know that mental application is also quiescent.

Because the ten powers of a Buddha are insentient, you should know that mental application is also insentient; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are insentient, you should know that mental application is also insentient.

Śāriputra! Because the Dharma of nonforgetfulness is nonexistent, you should know that mental application is also nonexistent; because the nature of perpetual equanimity is nonexistent, you should know that mental application is also nonexistent. Because the Dharma of nonforgetfulness is unreal, you should know that mental application is also unreal; because the nature of perpetual equanimity is unreal, you should know that mental application is also unreal.

Because the Dharma of nonforgetfulness has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the nature of perpetual equanimity has no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the Dharma of nonforgetfulness is empty, you should know that mental application is also empty; because the nature of perpetual equanimity is empty, you should know that mental application is also empty.

Because the Dharma of nonforgetfulness is remote and detached, you should know that mental application is also remote and detached; because the nature of perpetual equanimity is remote and detached, you should know that mental application is also remote and detached. Because the Dharma of nonforgetfulness is quiescent, you should know that mental application is also quiescent; because the nature of perpetual equanimity is quiescent, you should know that mental application is also quiescent.

Because the Dharma of nonforgetfulness is insentient, you should know that mental application is also insentient; because the nature of perpetual equanimity is insentient, you should know that mental application is also insentient.

Śāriputra! Because all dharani gateways are nonexistent, you should know that mental application is also nonexistent; because all samadhi gateways are nonexistent, you should know that mental application is also nonexistent. Because all dharani gateways are unreal, you should know that mental application is also unreal; because all samadhi gateways are unreal, you should know that mental application is also unreal.

Because all dharani gateways have no intrinsic nature, you should know that mental application also has no intrinsic nature; because all samadhi gateways have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because all dharani gateways are empty, you should know that mental application is also empty; because all samadhi gateways are empty, you should know that mental application is also empty.

Because all dharani gateways are remote and detached, you should know that mental application is also remote and detached; because all samadhi gateways are remote and detached, you should know that mental application is also remote and detached. Because all dharani gateways are quiescent, you should know that mental application is also quiescent; because all samadhi gateways are quiescent, you should know that mental application is also quiescent.

Because all dharani gateways are insentient, you should know that mental application is also insentient; because all samadhi gateways are insentient, you should know that mental application is also insentient.

Śāriputra! Because the knowledge of all things is nonexistent, you should know that mental application is also nonexistent; because the knowledge of all aspects of the paths and the knowledge of all aspects are nonexistent, you should know that mental application is also nonexistent. Because the knowledge of all things is unreal, you should know that mental application is also unreal; because the knowledge of all aspects of the paths and the knowledge of all aspects are unreal, you should know that mental application is also unreal.

Because the knowledge of all things has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the knowledge of all aspects of the paths and the knowledge of all aspects have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the knowledge of all things is empty, you should know that mental application is also empty; because the knowledge of all aspects of the paths and the knowledge of all aspects are empty, you should know that mental application is also empty.

Because the knowledge of all things is remote and detached, you should know that mental application is also remote and detached; because the knowledge of all aspects of the paths and the knowledge of all aspects are remote and detached, you should know that mental application is also remote and detached. Because the knowledge of all things is quiescent, you should know that mental application is also quiescent; because the knowledge of all aspects of the paths and the knowledge of all aspects are quiescent, you should know that mental application is also quiescent.

Because the knowledge of all things is insentient, you should know that mental application is also insentient; because the knowledge of all aspects of the paths and the knowledge of all aspects are insentient, you should know that mental application is also insentient.

Śāriputra! Because the attainment of a śrāvaka is nonexistent, you should know that mental application is also nonexistent; because the attainment of a pratyekabuddha and the supreme attainment are nonexistent, you should know that mental application is also nonexistent. Because the attainment of a śrāvaka is unreal, you should know that mental application is also unreal; because the attainment of a pratyekabuddha and the supreme attainment are unreal, you should know that mental application is also unreal.

Because the attainment of a śrāvaka has no intrinsic nature, you should know that mental application also has no intrinsic nature; because the attainment of a pratyekabuddha and the supreme attainment have no intrinsic nature, you should know that mental application also has no intrinsic nature. Because the attainment of a śrāvaka is empty, you should know that mental application is also empty; because the attainment of a pratyekabuddha and the supreme attainment are empty, you should know that mental application is also empty.

Because the attainment of a śrāvaka is remote and detached, you should know that mental application is also remote and detached; because the attainment of a pratyekabuddha and the supreme attainment are remote and detached, you should know that mental application is also remote and detached. Because the attainment of a śrāvaka is quiescent, you should know that mental application is also quiescent; because the attainment of a pratyekabuddha and the supreme attainment are quiescent, you should know that mental application is also quiescent.

Because the attainment of a śrāvaka is insentient, you should know that mental application is also insentient; because the attainment of a pratyekabuddha and the supreme attainment are insentient, you should know that mental application is also insentient.

Śāriputra! For this reason, great bodhisattvas who abide in such an abiding should never abandon the mental application of great compassion.

At that time, the Blessed One praised Subhūti: Excellent! Excellent! You are able skillfully to expound the prajnaparamita for great bodhisattvas; this is entirely due to the Tathagata’s awe-inspiring spiritual power. Whoever wishes to expound the prajnaparamita for great bodhisattvas should expound it as you have done. Any great bodhisattvas who wish to train in the prajnaparamita should train in accordance with what you have taught.

While Venerable Subhūti was teaching this prajnaparamita to the great bodhisattvas, the trichiliocosm underwent six kinds of transformation: it moved, moved violently, and moved violently everywhere; it surged, surged violently, and surged violently everywhere; it trembled, trembled violently, and trembled violently everywhere; it struck, struck violently, and struck violently everywhere; it roared, roared loudly, and roared loudly everywhere; it cracked, cracked greatly, and cracked greatly everywhere. The east surged while the west sank, and the west surged while the east sank; the south surged while the north sank, and the north surged while the south sank; the center surged while the edges sank, and the edges surged while the center sank.

At that time, the Tathagata immediately smiled.

Venerable Subhūti said: Blessed One! For what cause and condition do you smile?

The Buddha told Subhūti: Just as I now expound the prajnaparamita for great bodhisattvas in this trichiliocosm of the Sahā world, so too are the Buddhas, the Blessed Ones, in immeasurable, innumerable, and boundless worlds throughout the ten directions now expounding the prajnaparamita for great bodhisattvas. Just as twelve hundred million devas, humans, and others in this trichiliocosm of the Sahā world now hear the prajnaparamita taught and attain patient acceptance of the nonarising of dharmas, so too, in immeasurable, innumerable, and boundless worlds throughout the ten directions, immeasurable, innumerable,

and boundless sentient beings hear the Buddhas in those realms teach the prajnaparamita and also arouse the aspiration to seek realization of the unsurpassed attainment of awakening.

Fascicle 76

End