大般若波羅蜜多經

XXII. CHAPTER: ŚAKRA, LORD OF THE GODS

01

At that time, the Four Great Heavenly Kings of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the heavens of the Four Great Kings, all came and assembled. Śakra, Lord of the Gods, of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Heaven of the Thirty-Three, came and assembled. King Suyāma of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Suyāma Heaven, came and assembled.

King Santuṣita of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Tuṣita Heaven, came and assembled. King Sunirmita of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Heaven of Delight in Emanations, came and assembled. King Vaśavartin of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Heaven of Mastery over Others’ Emanations, came and assembled.

King Mahābrahmā of this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the First Dhyāna Heaven, came and assembled. The devas of Utmost Radiant Purity in this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Second Dhyāna Heaven, came and assembled. The devas of Pervasive Purity in this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Third Dhyāna Heaven, came and assembled.

The devas of Abundant Fruit in this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Fourth Dhyāna Heaven, came and assembled. The devas of Akaniṣṭha in this trichiliocosm, together with immeasurable hundreds of thousands of countless koṭis of devas from the Pure Abodes, came and assembled. Through the power of their excellent karma, all those assemblies of devas possessed radiant, sublime bodies; yet compared with the light constantly emanating from the Tathagata’s body, not one hundredth part of their radiance equaled it, nor one thousandth part, nor one hundred-thousandth part, nor even one part in immeasurable hundreds of thousands of countless koṭis.

Thus, no numerical fraction, calculated fraction, comparative fraction, or even upaniṣad fraction could equal it. Why? Because the light constantly radiating from the Tathagata’s body was dazzling and brilliant.

Among all forms of light, it was the most honored, the most excellent, the most supreme, and the most wondrous. Nothing could compare or equal it; it was unsurpassed and foremost. It eclipsed the light of all the devas and rendered it invisible, just as the color black is obscured beside gold from Jambudvīpa.

At that time, Śakra, Lord of the Gods, addressed Subhūti: “All the devas of the Desire Realm and the Form Realm in this trichiliocosm have now assembled, yearning to hear the venerable one expound the prajnaparamita. Venerable sir, what is the prajnaparamita of a great bodhisattva? How should a great bodhisattva abide in prajnaparamita? How should a great bodhisattva train in prajnaparamita?”

The Venerable Subhūti said to Śakra: “Excellent! Excellent, Kauśika! You devas, listen well!

Listen well! Relying upon the Buddha’s spiritual power and in accordance with the Tathagata’s intent, I shall expound the prajnaparamita for the great bodhisattvas. Kauśika, concerning how great bodhisattvas should abide and how they should train: among you devas, those who have not yet aroused the aspiration to seek unsurpassed perfect awakening should now all arouse it.

Kauśika, those who have entered the certainty of rightness leading beyond birth as śrāvakas or pratyekabuddhas cannot arouse the aspiration to seek unsurpassed perfect awakening. Why? Because they have already set a boundary against the stream of birth and death.

Yet if any among them can arouse an aspiration directed toward unsurpassed perfect awakening, I shall rejoice in it as well. Why? Because the most excellent persons should seek the supreme Dharma, and I shall place no hindrance before the most sublime celestial beings.

“Kauśika, you asked, ‘What is the prajnaparamita of a great bodhisattva?’ Listen well! Listen well! I shall explain it for you.

Kauśika, if a great bodhisattva, with a mind associated with the knowledge of all-knowledge and employing non-attainment as skillful means, contemplates form as impermanent and contemplates feeling, perception, formations, and consciousness as impermanent; contemplates form as suffering and contemplates feeling, perception, formations, and consciousness as suffering; contemplates form as non-self and contemplates feeling, perception, formations, and consciousness as non-self; contemplates form as impure and contemplates feeling, perception, formations, and consciousness as impure; contemplates form as empty and contemplates feeling, perception, formations, and consciousness as empty;

contemplates form as signless and contemplates feeling, perception, formations, and consciousness as signless; contemplates form as wishless and contemplates feeling, perception, formations, and consciousness as wishless; contemplates form as quiescent and contemplates feeling, perception, formations, and consciousness as quiescent; contemplates form as remote and detached and contemplates feeling, perception, formations, and consciousness as remote and detached; contemplates form as a disease and contemplates feeling, perception, formations, and consciousness as a disease; contemplates form as an abscess and contemplates feeling, perception, formations, and consciousness as an abscess;

contemplates form as an arrow and contemplates feeling, perception, formations, and consciousness as an arrow; contemplates form as a sore and contemplates feeling, perception, formations, and consciousness as a sore; contemplates form as feverish and contemplates feeling, perception, formations, and consciousness as feverish; contemplates form as oppressive and contemplates feeling, perception, formations, and consciousness as oppressive; contemplates form as subject to decay and contemplates feeling, perception, formations, and consciousness as subject to decay; contemplates form as subject to decline and contemplates feeling, perception, formations, and consciousness as subject to decline;

contemplates form as unstable and contemplates feeling, perception, formations, and consciousness as unstable; contemplates form as swiftly perishing and contemplates feeling, perception, formations, and consciousness as swiftly perishing; contemplates form as fearful and contemplates feeling, perception, formations, and consciousness as fearful; contemplates form as repulsive and contemplates feeling, perception, formations, and consciousness as repulsive; contemplates form as fraught with calamity and contemplates feeling, perception, formations, and consciousness as fraught with calamity; contemplates form as fraught with disaster and contemplates feeling, perception, formations, and consciousness as fraught with disaster;

contemplates form as a pestilence and contemplates feeling, perception, formations, and consciousness as a pestilence; contemplates form as leprosy and contemplates feeling, perception, formations, and consciousness as leprosy; contemplates the nature of form as insecure and contemplates the nature of feeling, perception, formations, and consciousness as insecure; contemplates form as unreliable and contemplates feeling, perception, formations, and consciousness as unreliable; contemplates form as neither arising nor ceasing and contemplates feeling, perception, formations, and consciousness as neither arising nor ceasing; contemplates form as neither defiled nor purified and contemplates feeling, perception, formations, and consciousness as neither defiled nor purified;

and contemplates form as neither created nor conditioned and contemplates feeling, perception, formations, and consciousness as neither created nor conditioned—then, Kauśika, this is the prajnaparamita of a great bodhisattva.”

Kauśika! If a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-attainment as a skillful means, contemplates the eye ayatana as impermanent, and contemplates the ear, nose, tongue, body, and mind ayatanas as impermanent; contemplates the eye ayatana as suffering, and contemplates the ear, nose, tongue, body, and mind ayatanas as suffering; contemplates the eye ayatana as non-self, and contemplates the ear, nose, tongue, body, and mind ayatanas as non-self; contemplates the eye ayatana as impure, and contemplates the ear, nose, tongue, body, and mind ayatanas as impure; contemplates the eye ayatana as empty, and contemplates the ear, nose, tongue, body, and mind ayatanas as empty;

contemplates the eye ayatana as signless, and contemplates the ear, nose, tongue, body, and mind ayatanas as signless; contemplates the eye ayatana as wishless, and contemplates the ear, nose, tongue, body, and mind ayatanas as wishless; contemplates the eye ayatana as quiescent, and contemplates the ear, nose, tongue, body, and mind ayatanas as quiescent; contemplates the eye ayatana as remote and detached, and contemplates the ear, nose, tongue, body, and mind ayatanas as remote and detached; contemplates the eye ayatana as a disease, and contemplates the ear, nose, tongue, body, and mind ayatanas as a disease; contemplates the eye ayatana as a boil, and contemplates the ear, nose, tongue, body, and mind ayatanas as a boil;

contemplates the eye ayatana as an arrow, and contemplates the ear, nose, tongue, body, and mind ayatanas as an arrow; contemplates the eye ayatana as a sore, and contemplates the ear, nose, tongue, body, and mind ayatanas as a sore; contemplates the eye ayatana as burning, and contemplates the ear, nose, tongue, body, and mind ayatanas as burning; contemplates the eye ayatana as oppressive, and contemplates the ear, nose, tongue, body, and mind ayatanas as oppressive; contemplates the eye ayatana as subject to destruction, and contemplates the ear, nose, tongue, body, and mind ayatanas as subject to destruction; contemplates the eye ayatana as subject to decay, and contemplates the ear, nose, tongue, body, and mind ayatanas as subject to decay;

contemplates the eye ayatana as unstable, and contemplates the ear, nose, tongue, body, and mind ayatanas as unstable; contemplates the eye ayatana as swiftly perishing, and contemplates the ear, nose, tongue, body, and mind ayatanas as swiftly perishing; contemplates the eye ayatana as fearsome, and contemplates the ear, nose, tongue, body, and mind ayatanas as fearsome; contemplates the eye ayatana as repulsive, and contemplates the ear, nose, tongue, body, and mind ayatanas as repulsive; contemplates the eye ayatana as fraught with calamity, and contemplates the ear, nose, tongue, body, and mind ayatanas as fraught with calamity; contemplates the eye ayatana as fraught with disaster, and contemplates the ear, nose, tongue, body, and mind ayatanas as fraught with disaster;

contemplates the eye ayatana as a pestilence, and contemplates the ear, nose, tongue, body, and mind ayatanas as a pestilence; contemplates the eye ayatana as leprosy, and contemplates the ear, nose, tongue, body, and mind ayatanas as leprosy; contemplates the nature of the eye ayatana as insecure, and contemplates the nature of the ear, nose, tongue, body, and mind ayatanas as insecure; contemplates the eye ayatana as unreliable, and contemplates the ear, nose, tongue, body, and mind ayatanas as unreliable; contemplates the eye ayatana as neither arising nor ceasing, and contemplates the ear, nose, tongue, body, and mind ayatanas as neither arising nor ceasing;

contemplates the eye ayatana as neither defiled nor purified, and contemplates the ear, nose, tongue, body, and mind ayatanas as neither defiled nor purified; contemplates the eye ayatana as inactive and unconditioned, and contemplates the ear, nose, tongue, body, and mind ayatanas as inactive and unconditioned—then, Kauśika, this is the prajnaparamita of a great bodhisattva.

Kauśika! If a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-attainment as a skillful means, contemplates the form ayatana as impermanent, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as impermanent; contemplates the form ayatana as suffering, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as suffering; contemplates the form ayatana as non-self, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as non-self; contemplates the form ayatana as impure, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as impure;

contemplates the form ayatana as empty, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as empty; contemplates the form ayatana as signless, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as signless; contemplates the form ayatana as wishless, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as wishless; contemplates the form ayatana as quiescent, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as quiescent; contemplates the form ayatana as remote and detached, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as remote and detached;

contemplates the form ayatana as a disease, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as a disease; contemplates the form ayatana as a boil, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as a boil; contemplates the form ayatana as an arrow, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as an arrow; contemplates the form ayatana as a sore, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as a sore; contemplates the form ayatana as burning, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as burning; contemplates the form ayatana as oppressive, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as oppressive;

contemplates the form ayatana as subject to destruction, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as subject to destruction; contemplates the form ayatana as subject to decay, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as subject to decay; contemplates the form ayatana as unstable, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as unstable; contemplates the form ayatana as swiftly perishing, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as swiftly perishing; contemplates the form ayatana as fearsome, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as fearsome;

contemplates the form ayatana as repulsive, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as repulsive; contemplates the form ayatana as fraught with calamity, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as fraught with calamity; contemplates the form ayatana as fraught with disaster, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as fraught with disaster; contemplates the form ayatana as a pestilence, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as a pestilence; contemplates the form ayatana as leprosy, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as leprosy;

contemplates the nature of the form ayatana as insecure, and contemplates the nature of the sound, odor, taste, tangible object, and dharma ayatanas as insecure; contemplates the form ayatana as unreliable, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as unreliable; contemplates the form ayatana as neither arising nor ceasing, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as neither arising nor ceasing; contemplates the form ayatana as neither defiled nor purified, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as neither defiled nor purified;

contemplates the form ayatana as inactive and unconditioned, and contemplates the sound, odor, taste, tangible object, and dharma ayatanas as inactive and unconditioned—then, Kauśika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind corresponding to the wisdom of all-knowledge and taking non-apprehension as the skillful means, contemplates the eye dhatu as impermanent, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as impermanent; contemplates the eye dhatu as suffering, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as suffering; contemplates the eye dhatu as non-self, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as non-self;

contemplates the eye dhatu as impure, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as impure; contemplates the eye dhatu as empty, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as empty; contemplates the eye dhatu as signless, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as signless; contemplates the eye dhatu as wishless, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as wishless;

contemplates the eye dhatu as quiescent, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as quiescent; contemplates the eye dhatu as secluded, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as secluded; contemplates the eye dhatu as a disease, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a disease; contemplates the eye dhatu as a tumor, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a tumor;

contemplates the eye dhatu as an arrow, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as an arrow; contemplates the eye dhatu as a sore, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a sore; contemplates the eye dhatu as burning, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as burning; contemplates the eye dhatu as oppressive, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as oppressive;

contemplates the eye dhatu as subject to destruction, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as subject to destruction; contemplates the eye dhatu as subject to decay, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as subject to decay; contemplates the eye dhatu as unstable, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as unstable; contemplates the eye dhatu as swiftly perishing, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as swiftly perishing;

contemplates the eye dhatu as fearful, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as fearful; contemplates the eye dhatu as loathsome, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as loathsome; contemplates the eye dhatu as fraught with calamity, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as fraught with calamity; contemplates the eye dhatu as fraught with disaster, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as fraught with disaster;

contemplates the eye dhatu as plagued by pestilence, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as plagued by pestilence; contemplates the eye dhatu as afflicted with leprosy, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as afflicted with leprosy; contemplates the nature of the eye dhatu as insecure, and contemplates the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as insecure;

contemplates the eye dhatu as unreliable, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as unreliable; contemplates the eye dhatu as neither arising nor ceasing, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as neither arising nor ceasing; contemplates the eye dhatu as neither defiled nor purified, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as neither defiled nor purified;

contemplates the eye dhatu as neither created nor conditioned, and contemplates the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind corresponding to the knowledge of all-knowing wisdom and employing non-apprehension as skillful means, contemplates the ear dhatu as impermanent, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as impermanent; contemplates the ear dhatu as suffering, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as suffering; contemplates the ear dhatu as non-self, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as non-self;

contemplates the ear dhatu as impure, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as impure; contemplates the ear dhatu as empty, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as empty; contemplates the ear dhatu as signless, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as signless; contemplates the ear dhatu as wishless, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as wishless;

contemplates the ear dhatu as quiescent, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as quiescent; contemplates the ear dhatu as remote and detached, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as remote and detached; contemplates the ear dhatu as like a disease, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as like a disease;

contemplates the ear dhatu as like a tumor, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as like a tumor; contemplates the ear dhatu as like an arrow, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as like an arrow; contemplates the ear dhatu as like a sore, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as like a sore; contemplates the ear dhatu as burning, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as burning;

contemplates the ear dhatu as oppressive, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as oppressive; contemplates the ear dhatu as subject to destruction, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as subject to destruction; contemplates the ear dhatu as subject to decline, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as subject to decline;

contemplates the ear dhatu as unstable, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as unstable; contemplates the ear dhatu as swiftly perishing, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as swiftly perishing; contemplates the ear dhatu as fearful, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as fearful; contemplates the ear dhatu as repulsive, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as repulsive;

contemplates the ear dhatu as fraught with calamity, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as fraught with calamity; contemplates the ear dhatu as fraught with disaster, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as fraught with disaster; contemplates the ear dhatu as fraught with pestilence, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as fraught with pestilence;

contemplates the ear dhatu as afflicted with leprosy, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as afflicted with leprosy; contemplates the nature of the ear dhatu as insecure, and contemplates the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as insecure; contemplates the ear dhatu as unreliable, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as unreliable;

contemplates the ear dhatu as neither arising nor ceasing, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as neither arising nor ceasing; contemplates the ear dhatu as neither defiled nor purified, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as neither defiled nor purified; contemplates the ear dhatu as uncreated and unconditioned, and contemplates the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition as uncreated and unconditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind corresponding to the wisdom of all-knowledge and employing non-apprehension as a skillful means, contemplates the nose element as impermanent, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as impermanent; contemplates the nose element as suffering, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as suffering; contemplates the nose element as non-self, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as non-self;

contemplates the nose element as impure, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as impure; contemplates the nose element as empty, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as empty; contemplates the nose element as signless, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as signless; contemplates the nose element as wishless, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as wishless;

contemplates the nose element as quiescent, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as quiescent; contemplates the nose element as remote and detached, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as remote and detached; contemplates the nose element as like a sickness, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as like a sickness;

contemplates the nose element as like a boil, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as like a boil; contemplates the nose element as like an arrow, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as like an arrow; contemplates the nose element as like a sore, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as like a sore; contemplates the nose element as feverish, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as feverish;

contemplates the nose element as oppressive, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as oppressive; contemplates the nose element as subject to ruin, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as subject to ruin; contemplates the nose element as subject to decline, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as subject to decline;

contemplates the nose element as unstable, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as unstable; contemplates the nose element as swiftly perishing, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as swiftly perishing; contemplates the nose element as fearful, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as fearful; contemplates the nose element as loathsome, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as loathsome;

contemplates the nose element as fraught with calamity, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as fraught with calamity; contemplates the nose element as fraught with disaster, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as fraught with disaster; contemplates the nose element as fraught with pestilence, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as fraught with pestilence;

contemplates the nose element as afflicted with leprosy, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as afflicted with leprosy; contemplates the nature of the nose element as insecure, and contemplates the nature of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as insecure; contemplates the nose element as unreliable, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as unreliable;

contemplates the nose element as neither arising nor ceasing, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as neither arising nor ceasing; contemplates the nose element as neither defiled nor purified, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as neither defiled nor purified; contemplates the nose element as neither created nor conditioned, and contemplates the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind associated with the knowledge of all knowledge and using non-apprehension as a skillful means, contemplates the tongue dhatu as impermanent, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as impermanent; contemplates the tongue dhatu as suffering, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as suffering; contemplates the tongue dhatu as not-self, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as not-self;

contemplates the tongue dhatu as impure, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as impure; contemplates the tongue dhatu as empty, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as empty; contemplates the tongue dhatu as signless, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as signless; contemplates the tongue dhatu as wishless, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as wishless;

contemplates the tongue dhatu as quiescent, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as quiescent; contemplates the tongue dhatu as secluded, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as secluded; contemplates the tongue dhatu as like a disease, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as like a disease;

contemplates the tongue dhatu as like a boil, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as like a boil; contemplates the tongue dhatu as like an arrow, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as like an arrow; contemplates the tongue dhatu as like a sore, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as like a sore;

contemplates the tongue dhatu as burning, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as burning; contemplates the tongue dhatu as oppressive, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as oppressive; contemplates the tongue dhatu as subject to destruction, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as subject to destruction;

contemplates the tongue dhatu as subject to decay, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as subject to decay; contemplates the tongue dhatu as unstable, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as unstable; contemplates the tongue dhatu as swiftly perishing, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as swiftly perishing;

contemplates the tongue dhatu as fearful, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as fearful; contemplates the tongue dhatu as repulsive, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as repulsive; contemplates the tongue dhatu as beset by calamity, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as beset by calamity;

contemplates the tongue dhatu as beset by disaster, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as beset by disaster; contemplates the tongue dhatu as beset by pestilence, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as beset by pestilence; contemplates the tongue dhatu as afflicted with leprosy, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as afflicted with leprosy;

contemplates the nature of the tongue dhatu as insecure, and contemplates the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as insecure; contemplates the tongue dhatu as unreliable, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as unreliable; contemplates the tongue dhatu as neither arising nor ceasing, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as neither arising nor ceasing;

contemplates the tongue dhatu as neither defiled nor purified, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as neither defiled nor purified; and contemplates the tongue dhatu as neither created nor conditioned, and contemplates the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind corresponding to the knowledge of all knowledge and employing non-attainment as skillful means, contemplates the body-element as impermanent, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as impermanent; contemplates the body-element as suffering, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as suffering; contemplates the body-element as non-self, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as non-self;

contemplates the body-element as impure, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as impure; contemplates the body-element as empty, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as empty; contemplates the body-element as signless, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as signless;

contemplates the body-element as wishless, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as wishless; contemplates the body-element as quiescent, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as quiescent; contemplates the body-element as remote and detached, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as remote and detached;

contemplates the body-element as a disease, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as a disease; contemplates the body-element as a boil, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as a boil; contemplates the body-element as an arrow, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as an arrow;

contemplates the body-element as a sore, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as a sore; contemplates the body-element as feverish, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as feverish; contemplates the body-element as oppressive, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as oppressive;

contemplates the body-element as subject to destruction, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as subject to destruction; contemplates the body-element as subject to decay, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as subject to decay; contemplates the body-element as unstable, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as unstable;

contemplates the body-element as swiftly perishing, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as swiftly perishing; contemplates the body-element as fearful, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as fearful; contemplates the body-element as repulsive, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as repulsive;

contemplates the body-element as beset by calamity, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as beset by calamity; contemplates the body-element as beset by disaster, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as beset by disaster; contemplates the body-element as beset by pestilence, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as beset by pestilence;

contemplates the body-element as beset by leprosy, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as beset by leprosy; contemplates the nature of the body-element as insecure, and contemplates the nature of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as insecure; contemplates the body-element as unreliable, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as unreliable;

contemplates the body-element as neither arising nor ceasing, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as neither arising nor ceasing; contemplates the body-element as neither defiled nor purified, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as neither defiled nor purified;

and contemplates the body-element as neither acting nor conditioned, and contemplates the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as neither acting nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Kausika! If a great bodhisattva, with a mind corresponding to the knowledge of all-knowing wisdom and using non-apprehension as a skillful means, contemplates the mind element as impermanent, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as impermanent; contemplates the mind element as suffering, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as suffering; contemplates the mind element as non-self, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as non-self;

contemplates the mind element as impure, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as impure; contemplates the mind element as empty, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as empty; contemplates the mind element as signless, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as signless;

contemplates the mind element as wishless, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as wishless; contemplates the mind element as quiescent, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as quiescent; contemplates the mind element as remote and detached, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as remote and detached;

contemplates the mind element as a disease, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as a disease; contemplates the mind element as a boil, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as a boil; contemplates the mind element as an arrow, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as an arrow;

contemplates the mind element as a sore, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as a sore; contemplates the mind element as burning, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as burning; contemplates the mind element as oppressive, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as oppressive;

contemplates the mind element as subject to destruction, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as subject to destruction; contemplates the mind element as subject to decline, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as subject to decline; contemplates the mind element as unstable, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as unstable;

contemplates the mind element as swiftly perishing, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as swiftly perishing; contemplates the mind element as fearful, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as fearful; contemplates the mind element as loathsome, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as loathsome;

contemplates the mind element as fraught with calamity, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as fraught with calamity; contemplates the mind element as fraught with disaster, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as fraught with disaster; contemplates the mind element as fraught with pestilence, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as fraught with pestilence;

contemplates the mind element as afflicted with leprosy, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as afflicted with leprosy; contemplates the nature of the mind element as insecure, and contemplates the nature of the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as insecure; contemplates the mind element as unreliable, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as unreliable;

contemplates the mind element as neither arising nor ceasing, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as neither arising nor ceasing; contemplates the mind element as neither defiled nor purified, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as neither defiled nor purified; and contemplates the mind element as inactive and unconditioned, and contemplates the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition as inactive and unconditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Fascicle 77

End