大般若波羅蜜多經

02

Kausika! If a great bodhisattva, with a mind corresponding to the knowledge of all things and employing non-attainment as skillful means, contemplates the earth element as impermanent, and contemplates the water, fire, wind, space, and consciousness elements as impermanent; contemplates the earth element as suffering, and contemplates the water, fire, wind, space, and consciousness elements as suffering; contemplates the earth element as non-self, and contemplates the water, fire, wind, space, and consciousness elements as non-self; contemplates the earth element as impure, and contemplates the water, fire, wind, space, and consciousness elements as impure; contemplates the earth element as empty, and contemplates the water, fire, wind, space, and consciousness elements as empty;

contemplates the earth element as signless, and contemplates the water, fire, wind, space, and consciousness elements as signless; contemplates the earth element as wishless, and contemplates the water, fire, wind, space, and consciousness elements as wishless; contemplates the earth element as quiescent, and contemplates the water, fire, wind, space, and consciousness elements as quiescent; contemplates the earth element as remote and detached, and contemplates the water, fire, wind, space, and consciousness elements as remote and detached; contemplates the earth element as like a disease, and contemplates the water, fire, wind, space, and consciousness elements as like a disease;

contemplates the earth element as like an abscess, and contemplates the water, fire, wind, space, and consciousness elements as like an abscess; contemplates the earth element as like an arrow, and contemplates the water, fire, wind, space, and consciousness elements as like an arrow; contemplates the earth element as like a sore, and contemplates the water, fire, wind, space, and consciousness elements as like a sore; contemplates the earth element as feverish, and contemplates the water, fire, wind, space, and consciousness elements as feverish; contemplates the earth element as oppressive, and contemplates the water, fire, wind, space, and consciousness elements as oppressive;

contemplates the earth element as subject to destruction, and contemplates the water, fire, wind, space, and consciousness elements as subject to destruction; contemplates the earth element as subject to decay, and contemplates the water, fire, wind, space, and consciousness elements as subject to decay; contemplates the earth element as unstable, and contemplates the water, fire, wind, space, and consciousness elements as unstable; contemplates the earth element as swiftly perishing, and contemplates the water, fire, wind, space, and consciousness elements as swiftly perishing; contemplates the earth element as fearful, and contemplates the water, fire, wind, space, and consciousness elements as fearful;

contemplates the earth element as repulsive, and contemplates the water, fire, wind, space, and consciousness elements as repulsive; contemplates the earth element as fraught with calamity, and contemplates the water, fire, wind, space, and consciousness elements as fraught with calamity; contemplates the earth element as fraught with disaster, and contemplates the water, fire, wind, space, and consciousness elements as fraught with disaster; contemplates the earth element as fraught with pestilence, and contemplates the water, fire, wind, space, and consciousness elements as fraught with pestilence; contemplates the earth element as fraught with leprosy, and contemplates the water, fire, wind, space, and consciousness elements as fraught with leprosy;

contemplates the nature of the earth element as insecure, and contemplates the nature of the water, fire, wind, space, and consciousness elements as insecure; contemplates the earth element as unreliable, and contemplates the water, fire, wind, space, and consciousness elements as unreliable; contemplates the earth element as neither arising nor ceasing, and contemplates the water, fire, wind, space, and consciousness elements as neither arising nor ceasing; contemplates the earth element as neither defiled nor purified, and contemplates the water, fire, wind, space, and consciousness elements as neither defiled nor purified;

contemplates the earth element as neither created nor conditioned, and contemplates the water, fire, wind, space, and consciousness elements 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 things and employing non-attainment as skillful means, contemplates ignorance as impermanent, and contemplates volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as impermanent; contemplates ignorance as suffering, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as suffering; contemplates ignorance as non-self, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as non-self;

contemplates ignorance as impure, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as impure; contemplates ignorance as empty, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as empty; contemplates ignorance as signless, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as signless; contemplates ignorance as wishless, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as wishless; contemplates ignorance as quiescent, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as quiescent;

contemplates ignorance as remote and detached, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as remote and detached; contemplates ignorance as like a disease, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as like a disease; contemplates ignorance as like an abscess, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as like an abscess; contemplates ignorance as like an arrow, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as like an arrow;

contemplates ignorance as like a sore, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as like a sore; contemplates ignorance as feverish, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as feverish; contemplates ignorance as oppressive, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as oppressive; contemplates ignorance as subject to destruction, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as subject to destruction;

contemplates ignorance as subject to decay, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as subject to decay; contemplates ignorance as unstable, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as unstable; contemplates ignorance as swiftly perishing, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as swiftly perishing; contemplates ignorance as fearful, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as fearful;

contemplates ignorance as repulsive, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as repulsive; contemplates ignorance as fraught with calamity, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as fraught with calamity; contemplates ignorance as fraught with disaster, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as fraught with disaster; contemplates ignorance as fraught with pestilence, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as fraught with pestilence;

contemplates ignorance as fraught with leprosy, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as fraught with leprosy; contemplates the nature of ignorance as insecure, and contemplates the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as insecure; contemplates ignorance as unreliable, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as unreliable; contemplates ignorance as neither arising nor ceasing, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as neither arising nor ceasing;

contemplates ignorance as neither defiled nor purified, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as neither defiled nor purified; contemplates ignorance as neither created nor conditioned, and contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Furthermore, Kausika, if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, contemplates inner emptiness as being devoid of self and what belongs to a self;

contemplates outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as being devoid of self and what belongs to a self; contemplates inner emptiness as signless, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as signless;

contemplates inner emptiness as wishless, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as wishless; contemplates inner emptiness as quiescent, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as quiescent; contemplates inner emptiness as remote and detached, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as remote and detached; contemplates inner emptiness as neither arising nor ceasing, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as neither arising nor ceasing;

contemplates inner emptiness as neither defiled nor purified, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as neither defiled nor purified; contemplates inner emptiness as neither created nor conditioned, and contemplates outer emptiness through the emptiness of the self-nature of nonexistence as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Furthermore, Kausika, if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, contemplates suchness as being devoid of self and what belongs to a self; contemplates the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixity of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm as being devoid of self and what belongs to a self; contemplates suchness as signless, and contemplates the dharma-dhatu through the inconceivable realm as signless; contemplates suchness as wishless, and contemplates the dharma-dhatu through the inconceivable realm as wishless;

contemplates suchness as quiescent, and contemplates the dharma-dhatu through the inconceivable realm as quiescent; contemplates suchness as remote and detached, and contemplates the dharma-dhatu through the inconceivable realm as remote and detached; contemplates suchness as neither arising nor ceasing, and contemplates the dharma-dhatu through the inconceivable realm as neither arising nor ceasing; contemplates suchness as neither defiled nor purified, and contemplates the dharma-dhatu through the inconceivable realm as neither defiled nor purified; contemplates suchness as neither created nor conditioned, and contemplates the dharma-dhatu through the inconceivable realm as neither created nor conditioned—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Furthermore, Kausika, if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates the perfection of generosity; if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates the perfection of pure morality; if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates the perfection of patient endurance; if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates the perfection of diligent effort;

if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates the perfection of meditative concentration; if a great bodhisattva, with a mind associated with omniscience and employing non-apprehension as the skillful means, cultivates prajnaparamita—then, Kausika, this is the prajnaparamita of a great bodhisattva.

Furthermore, Kauśika, if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four dhyānas; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four immeasurables; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four formless absorptions; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the eight liberations;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the eight spheres of mastery; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the nine successive absorptions; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the ten totalities; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four establishments of mindfulness;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four right efforts; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four bases of spiritual power; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the five faculties; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the five powers;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the seven factors of awakening; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the eightfold noble path; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the gateway to liberation through emptiness; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the gateway to liberation through signlessness;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the gateway to liberation through wishlessness; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates knowledge of the Four Noble Truths; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the five kinds of eyes; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the six superknowledges;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the ten powers of a Buddha; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four fearlessnesses; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the four unobstructed knowledges; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the eighteen unique qualities of a Buddha; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the Dharma of never forgetting; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the nature of constant equanimity; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates all dhāraṇī gateways;

if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates all samādhi gateways; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the knowledge of all things; if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the knowledge of the aspects of the paths; and if a great bodhisattva, with a mind associated with the knowledge of all aspects and using non-apprehension as skillful means, cultivates the knowledge of all aspects—then, Kauśika, this is the great bodhisattva’s prajñāpāramitā.

Furthermore, Kauśika, when a great bodhisattva practices prajñāpāramitā, he contemplates thus: There are only dharmas that depend upon one another, nurturing and increasing one another until they pervade and fill all places; there is no self and nothing belonging to a self. He further contemplates thus: The great bodhisattva’s mind of dedication does not unite with the mind of bodhi; the mind of bodhi does not unite with the mind of dedication. Within the mind of bodhi, the mind of dedication has no existence and cannot be apprehended; within the mind of dedication, the mind of bodhi has no existence and cannot be apprehended. Although the great bodhisattva contemplates all dharmas, he has absolutely no perception of any dharma. Kauśika, this is the great bodhisattva’s prajñāpāramitā.

At that time, Śakra, Lord of the Gods, asked Subhūti, “Venerable Sir, how is it that the great bodhisattva’s mind of dedication does not unite with the mind of bodhi? How is it that the mind of bodhi does not unite with the mind of dedication? How is it that, within the mind of bodhi, the mind of dedication has no existence and cannot be apprehended? How is it that, within the mind of dedication, the mind of bodhi has no existence and cannot be apprehended?”

Subhūti replied, “Kauśika, the great bodhisattva’s mind of dedication is no-mind, and the mind of bodhi is also no-mind. If it is no-mind, then it is inconceivable. Could no-mind dedicate no-mind? Could no-mind dedicate the inconceivable? Could the inconceivable dedicate the inconceivable? Could the inconceivable dedicate no-mind? Why? Because no-mind is itself the inconceivable, and the inconceivable is itself no-mind. Thus, both are without existence, and within that which has no existence, there is no dedication.

“Kauśika, if one contemplates in this way, this is the great bodhisattva’s prajñāpāramitā.”

Then the Blessed One praised Subhūti, saying, “Excellent! Excellent! You are able to expound prajñāpāramitā skillfully for the great bodhisattvas, and you are also able to encourage them skillfully, causing them to rejoice exceedingly and to train in prajñāpāramitā.”

At that time, the Venerable Subhūti said to the Buddha, “Blessed One, I have received kindness; how could I fail to repay it? Why? Because the Buddhas and their disciples of the past expounded the six pāramitās for the great bodhisattvas, demonstrating, instructing, guiding, praising, encouraging, gladdening, comforting, and establishing them so that they might attain the ultimate.

Blessed One, at that time you were also still in training, and now you have realized unsurpassed perfect awakening. Therefore, I too should obediently follow the Buddha’s teaching and expound the six pāramitās for the great bodhisattvas, demonstrating, instructing, guiding, praising, encouraging, gladdening, comforting, and establishing them so that they may attain the ultimate and swiftly realize unsurpassed perfect awakening.

This is called repaying their gracious kindness.”

Then the Venerable Subhūti said to Śakra, Lord of the Gods, “Kauśika, you asked how a great bodhisattva should abide in prajñāpāramitā. Listen well! Listen well! I shall explain it for you. With regard to prajñāpāramitā, even if there were something in which a great bodhisattva should abide, he should not abide in its characteristics.”

Kausika! Form and the nature of form are empty; feeling, perception, formations, consciousness, and the nature of feeling, perception, formations, and consciousness are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of form is empty, if the nature of feeling, perception, formations, and consciousness is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The eye ayatana and the nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the nature of the ear, nose, tongue, body, and mind ayatanas are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the eye ayatana is empty, if the nature of the ear, nose, tongue, body, and mind ayatanas is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The form ayatana and the nature of the form ayatana are empty; the sound, odor, taste, tangible-object, and dharma ayatanas and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the form ayatana is empty, if the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The eye dhatu and the nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the nature of the form dhatu through to the feelings that arise conditioned by eye-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the eye dhatu is empty, if the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The ear dhatu and the nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the nature of the sound dhatu through to the feelings that arise conditioned by ear-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the ear dhatu is empty, if the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The nose dhatu and the nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the nature of the odor dhatu through to the feelings that arise conditioned by nose-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the nose dhatu is empty, if the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The tongue dhatu and the nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the nature of the taste dhatu through to the feelings that arise conditioned by tongue-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the tongue dhatu is empty, if the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The body dhatu and the nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the body dhatu is empty, if the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The mind dhatu and the nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the mind dhatu is empty, if the nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The earth dhatu and the nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the nature of the water, fire, wind, space, and consciousness dhatus are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the earth dhatu is empty, if the nature of the water, fire, wind, space, and consciousness dhatus is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty; the Noble Truths of the origin, cessation, and path and the nature of the Noble Truths of the origin, cessation, and path are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of the Noble Truth of suffering is empty, if the nature of the Noble Truths of the origin, cessation, and path is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! Ignorance and the nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress are empty; the great bodhisattva and the nature of the great bodhisattva are empty. If the nature of ignorance is empty, if the nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress is empty, and if the nature of the great bodhisattva is empty, then all these are nondual and not divided into two.

Kausika! A great bodhisattva should abide in prajnaparamita in this way.

Kausika! Internal emptiness and the nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, emptiness of the self-nature of nonexistence, and the natures of external emptiness through the emptiness of the self-nature of nonexistence are empty;

great bodhisattvas and the nature of great bodhisattvas are empty.

If the nature of internal emptiness is empty, if the natures of external emptiness through the emptiness of the self-nature of nonexistence are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! Suchness and the nature of suchness are empty; the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, the inconceivable realm, and the natures of the dharma realm through the inconceivable realm are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of suchness is empty, if the natures of the dharma realm through the inconceivable realm are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The perfection of generosity and the nature of the perfection of generosity are empty; the perfections of pure ethical conduct, patient acceptance, vigor, meditative concentration, and prajnaparamita, and the natures of the perfection of pure ethical conduct through prajnaparamita are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the perfection of generosity is empty, if the natures of the perfections of pure ethical conduct, patient acceptance, vigor, meditative concentration, and prajnaparamita are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The four meditative concentrations and the nature of the four meditative concentrations are empty; the four immeasurables, the four formless absorptions, and the natures of the four immeasurables and the four formless absorptions are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the four meditative concentrations is empty, if the natures of the four immeasurables and the four formless absorptions are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The eight liberations and the nature of the eight liberations are empty; the eight spheres of mastery, the nine successive absorptions, the ten spheres of totality, and the natures of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the eight liberations is empty, if the natures of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, and the natures of the four right efforts through the Noble Eightfold Path are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the four foundations of mindfulness is empty, if the natures of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness, and the natures of the gateways to liberation through signlessness and wishlessness are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the gateway to liberation through emptiness is empty, if the natures of the gateways to liberation through signlessness and wishlessness are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The five kinds of eyes and the nature of the five kinds of eyes are empty; the six superknowledges and the nature of the six superknowledges are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the five kinds of eyes is empty, if the nature of the six superknowledges is empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The Buddha’s ten powers and the nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the natures of the four fearlessnesses through the eighteen unique qualities of a Buddha are empty; great bodhisattvas and the nature of great bodhisattvas are empty.

If the nature of the Buddha’s ten powers is empty, if the natures of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty; the nature of perpetual equanimity and the nature of the nature of perpetual equanimity are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the Dharma of non-forgetfulness is empty, if the nature of the nature of perpetual equanimity is empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! All dharani gateways and the nature of all dharani gateways are empty; all samadhi gateways and the nature of all samadhi gateways are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of all dharani gateways is empty, if the nature of all samadhi gateways is empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! Knowledge of all things and the nature of knowledge of all things are empty; knowledge of the aspects of the paths, knowledge of all aspects, and the natures of knowledge of the aspects of the paths and knowledge of all aspects are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of knowledge of all things is empty, if the natures of knowledge of the aspects of the paths and knowledge of all aspects are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and not divided into two.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The Śrāvaka Vehicle and the nature of the Śrāvaka Vehicle are empty; the Pratyekabuddha Vehicle, the Supreme Vehicle, and the natures of the Pratyekabuddha Vehicle and the Supreme Vehicle are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the Śrāvaka Vehicle is empty, if the natures of the Pratyekabuddha Vehicle and the Supreme Vehicle are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and without division.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! Stream-enterers and the nature of stream-enterers are empty; once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, Tathagatas, and the natures of once-returners through Tathagatas are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of stream-enterers is empty, if the natures of once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and without division.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! The Stage of Great Joy and the nature of the Stage of Great Joy are empty; the Stage of Stainlessness, the Stage of Luminousness, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, the Stage of Dharma Cloud, and the natures of the Stage of Stainlessness through the Stage of Dharma Cloud are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of the Stage of Great Joy is empty, if the natures of the Stage of Stainlessness through the Stage of Dharma Cloud are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and without division.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

Kausika! Ordinary beings and the nature of ordinary beings are empty; those at the lineage stage, those at the eighth stage, those endowed with right view, those who have attenuated their defilements, those free from desire, those who have completed the task, pratyekabuddhas, bodhisattvas, Tathagatas, and the natures of those at the lineage stage through Tathagatas are empty; great bodhisattvas and the nature of great bodhisattvas are empty. If the nature of ordinary beings is empty, if the natures of those at the lineage stage through Tathagatas are empty, and if the nature of great bodhisattvas is empty, then all these are nondual and without division.

Kausika! Great bodhisattvas should abide in prajnaparamita in this way.

At that time, Śakra, Lord of the Devas, asked Subhuti: In what should great bodhisattvas not abide when practicing prajnaparamita?

Subhuti replied: Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in form, nor should they abide in feeling, perception, formations, or consciousness. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the eye ayatana, nor should they abide in the ear, nose, tongue, body, or mind ayatana. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the form ayatana, nor should they abide in the sound, odor, taste, tangible-object, or mental-object ayatana. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the eye dhatu, nor should they abide in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the ear dhatu, nor should they abide in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the nose dhatu, nor should they abide in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the tongue dhatu, nor should they abide in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the body dhatu, nor should they abide in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the mind dhatu, nor should they abide in the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the earth dhatu, nor should they abide in the water, fire, wind, space, or consciousness dhatu. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the Noble Truth of suffering, nor should they abide in the Noble Truths of the origin of suffering, cessation, or the path. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in ignorance, nor should they abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in inner emptiness, nor should they abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in suchness, nor should they abide in the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, or the inconceivable realm. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the perfection of generosity, nor should they abide in the perfections of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the four dhyanas, nor should they abide in the four immeasurables or the four formless absorptions. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the eight liberations, nor should they abide in the eight spheres of mastery, the nine successive absorptions, or the ten totalities. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the four foundations of mindfulness, nor should they abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. Why? Because abiding takes the apprehension of something as its means.

Kausika! When practicing prajnaparamita, great bodhisattvas should not abide in the Dharma gateway of liberation through emptiness, nor should they abide in the Dharma gateways of liberation through signlessness or wishlessness. Why? Because abiding takes the apprehension of something as its means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the five kinds of eyes, nor should he abide in the six superknowledges. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the Buddha’s ten powers, nor should he abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the Dharma of non-forgetfulness, nor should he abide in the nature of perpetual equanimity. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in any dharani gateway, nor should he abide in any samadhi gateway. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the knowledge of all things, nor should he abide in the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the Vehicle of the sravakas, nor should he abide in the Vehicle of the pratyekabuddhas or the Supreme Vehicle. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the fruit of stream-entry, nor should he abide in the fruit of once-returning, non-returning, arhatship, pratyekabuddhahood, bodhisattvahood, or Tathagatahood. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the Ground of Great Joy, nor should he abide in the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground. Why? Because abiding takes apprehension of something attainable as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the stage of an ordinary person, nor should he abide in the stage of the spiritual lineage, the Eighth Stage, the Stage of Possessing Vision, the Stage of Diminishment, the Stage of Freedom from Desire, the Stage of One Who Has Completed the Task, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata. Why? Because abiding takes apprehension of something attainable as its skillful means.

Fascicle 78

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