大般若波羅蜜多經

02

Such persons do not in any way distinguish the perfection of generosity by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the perfection of generosity; they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they do not distinguish the perfection of generosity by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the perfection of generosity;

they do not distinguish the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

Such persons do not in any way distinguish the four meditative concentrations by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the four meditative concentrations; they do not distinguish the four immeasurables or the four formless absorptions by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the four immeasurables or the four formless absorptions; they do not distinguish the four meditative concentrations by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the four meditative concentrations;

they do not distinguish the four immeasurables or the four formless absorptions by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the four immeasurables or the four formless absorptions; they do not distinguish the four meditative concentrations by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the four meditative concentrations; they do not distinguish the four immeasurables or the four formless absorptions by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the four immeasurables or the four formless absorptions;

they do not distinguish the four meditative concentrations by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the four meditative concentrations; they do not distinguish the four immeasurables or the four formless absorptions by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the four immeasurables or the four formless absorptions; they do not distinguish the four meditative concentrations by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the four meditative concentrations;

they do not distinguish the four immeasurables or the four formless absorptions by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the four immeasurables or the four formless absorptions; they do not distinguish the four meditative concentrations by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the four meditative concentrations; they do not distinguish the four immeasurables or the four formless absorptions by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the four immeasurables or the four formless absorptions;

they do not distinguish the four meditative concentrations by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the four meditative concentrations; they do not distinguish the four immeasurables or the four formless absorptions by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the four immeasurables or the four formless absorptions.

Such persons do not in any way distinguish the eight liberations by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the eight liberations; they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of emptiness or non-emptiness, nor do they distinguish emptiness or non-emptiness by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not distinguish the eight liberations by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the eight liberations;

they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of having signs or signlessness, nor do they distinguish having signs or signlessness by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not distinguish the eight liberations by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the eight liberations;

they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of having aspiration or aspirationlessness, nor do they distinguish having aspiration or aspirationlessness by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not distinguish the eight liberations by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the eight liberations;

they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of arising or non-arising, nor do they distinguish arising or non-arising by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not distinguish the eight liberations by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the eight liberations; they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of cessation or non-cessation, nor do they distinguish cessation or non-cessation by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality;

they do not distinguish the eight liberations by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the eight liberations; they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of peacefulness or non-peacefulness, nor do they distinguish peacefulness or non-peacefulness by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; they do not distinguish the eight liberations by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the eight liberations;

they do not distinguish the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality by means of seclusion or non-seclusion, nor do they distinguish seclusion or non-seclusion by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality.

Such persons never use emptiness or non-emptiness to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate emptiness or non-emptiness;

they do not use having characteristics or lacking characteristics to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate having characteristics or lacking characteristics; they do not use having characteristics or lacking characteristics to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate having characteristics or lacking characteristics;

they do not use having aspiration or lacking aspiration to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate having aspiration or lacking aspiration; they do not use having aspiration or lacking aspiration to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate having aspiration or lacking aspiration;

they do not use arising or non-arising to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate cessation or non-cessation;

they do not use quiescence or non-quiescence to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate quiescence or non-quiescence; they do not use quiescence or non-quiescence to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate quiescence or non-quiescence;

they do not use detachment or non-detachment to discriminate the four establishments of mindfulness, nor do they use the four establishments of mindfulness to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor do they use the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate emptiness or non-emptiness; they do not use having characteristics or lacking characteristics to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate having characteristics or lacking characteristics;

they do not use having characteristics or lacking characteristics to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate having characteristics or lacking characteristics; they do not use having aspiration or lacking aspiration to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate having aspiration or lacking aspiration; they do not use having aspiration or lacking aspiration to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate having aspiration or lacking aspiration;

they do not use arising or non-arising to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate cessation or non-cessation;

they do not use cessation or non-cessation to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate cessation or non-cessation; they do not use quiescence or non-quiescence to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate quiescence or non-quiescence; they do not use quiescence or non-quiescence to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate quiescence or non-quiescence;

they do not use detachment or non-detachment to discriminate the liberation gateway of emptiness, nor do they use the liberation gateway of emptiness to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the liberation gateways of signlessness and wishlessness, nor do they use the liberation gateways of signlessness and wishlessness to discriminate detachment or non-detachment.

Such persons never take emptiness or non-emptiness to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate emptiness or non-emptiness; they do not take emptiness or non-emptiness to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate emptiness or non-emptiness; they do not take the presence or absence of characteristics to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate the presence or absence of characteristics; they do not take the presence or absence of characteristics to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate the presence or absence of characteristics;

they do not take the presence or absence of aspiration to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate the presence or absence of aspiration; they do not take the presence or absence of aspiration to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate the presence or absence of aspiration; they do not take arising or non-arising to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate arising or non-arising; they do not take arising or non-arising to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate arising or non-arising;

they do not take cessation or non-cessation to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate cessation or non-cessation; they do not take cessation or non-cessation to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate cessation or non-cessation; they do not take quiescence or non-quiescence to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate quiescence or non-quiescence; they do not take quiescence or non-quiescence to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate quiescence or non-quiescence;

they do not take detachment or non-detachment to discriminate the five kinds of eyes, nor do they take the five kinds of eyes to discriminate detachment or non-detachment; they do not take detachment or non-detachment to discriminate the six superknowledges, nor do they take the six superknowledges to discriminate detachment or non-detachment.

Such persons never take emptiness or non-emptiness to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate emptiness or non-emptiness; they do not take emptiness or non-emptiness to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate emptiness or non-emptiness;

they do not take the presence or absence of characteristics to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate the presence or absence of characteristics; they do not take the presence or absence of characteristics to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate the presence or absence of characteristics;

they do not take the presence or absence of aspiration to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate the presence or absence of aspiration; they do not take the presence or absence of aspiration to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate the presence or absence of aspiration;

they do not take arising or non-arising to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate arising or non-arising; they do not take arising or non-arising to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate arising or non-arising;

they do not take cessation or non-cessation to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate cessation or non-cessation; they do not take cessation or non-cessation to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate cessation or non-cessation;

they do not take quiescence or non-quiescence to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate quiescence or non-quiescence; they do not take quiescence or non-quiescence to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate quiescence or non-quiescence;

they do not take detachment or non-detachment to discriminate the Buddha’s ten powers, nor do they take the Buddha’s ten powers to discriminate detachment or non-detachment; they do not take detachment or non-detachment to discriminate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they take the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate emptiness or non-emptiness; they do not use the conditioned or the unconditioned by characteristics to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate the conditioned or the unconditioned by characteristics;

they do not use the conditioned or the unconditioned by characteristics to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate the conditioned or the unconditioned by characteristics; they do not use the conditioned or the unconditioned by aspiration to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate the conditioned or the unconditioned by aspiration; they do not use the conditioned or the unconditioned by aspiration to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate the conditioned or the unconditioned by aspiration;

they do not use arising or non-arising to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate cessation or non-cessation;

they do not use tranquility or non-tranquility to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate tranquility or non-tranquility; they do not use detachment or non-detachment to discriminate the dharma of non-forgetfulness, nor do they use the dharma of non-forgetfulness to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the nature of constant equanimity, nor do they use the nature of constant equanimity to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate emptiness or non-emptiness; they do not use the conditioned or the unconditioned by characteristics to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate the conditioned or the unconditioned by characteristics; they do not use the conditioned or the unconditioned by characteristics to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate the conditioned or the unconditioned by characteristics;

they do not use the conditioned or the unconditioned by aspiration to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate the conditioned or the unconditioned by aspiration; they do not use the conditioned or the unconditioned by aspiration to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate the conditioned or the unconditioned by aspiration; they do not use arising or non-arising to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate arising or non-arising; they do not use arising or non-arising to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate tranquility or non-tranquility;

they do not use detachment or non-detachment to discriminate any dharani gateway, nor do they use any dharani gateway to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate any samadhi gateway, nor do they use any samadhi gateway to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate all-knowledge, nor do they use all-knowledge to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate emptiness or non-emptiness; they do not use the conditioned or the unconditioned by characteristics to discriminate all-knowledge, nor do they use all-knowledge to discriminate the conditioned or the unconditioned by characteristics;

they do not use the conditioned or the unconditioned by characteristics to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate the conditioned or the unconditioned by characteristics; they do not use the conditioned or the unconditioned by aspiration to discriminate all-knowledge, nor do they use all-knowledge to discriminate the conditioned or the unconditioned by aspiration;

they do not use the conditioned or the unconditioned by aspiration to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate the conditioned or the unconditioned by aspiration; they do not use arising or non-arising to discriminate all-knowledge, nor do they use all-knowledge to discriminate arising or non-arising; they do not use arising or non-arising to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate all-knowledge, nor do they use all-knowledge to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate all-knowledge, nor do they use all-knowledge to discriminate tranquility or non-tranquility;

they do not use tranquility or non-tranquility to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate tranquility or non-tranquility; they do not use detachment or non-detachment to discriminate all-knowledge, nor do they use all-knowledge to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate knowledge of the aspects of the paths or knowledge of all aspects, nor do they use knowledge of the aspects of the paths or knowledge of all aspects to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish emptiness or non-emptiness; they do not use emptiness or non-emptiness to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish emptiness or non-emptiness; they do not use the presence or absence of characteristics to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish the presence or absence of characteristics;

they do not use the presence or absence of characteristics to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish the presence or absence of characteristics; they do not use aspiration or non-aspiration to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish aspiration or non-aspiration; they do not use aspiration or non-aspiration to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish aspiration or non-aspiration; they do not use arising or non-arising to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish arising or non-arising;

they do not use arising or non-arising to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish arising or non-arising; they do not use cessation or non-cessation to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish cessation or non-cessation; they do not use cessation or non-cessation to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish cessation or non-cessation; they do not use quiescence or non-quiescence to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish quiescence or non-quiescence;

they do not use quiescence or non-quiescence to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish quiescence or non-quiescence; they do not use detachment or non-detachment to distinguish the Śrāvaka Vehicle, nor do they use the Śrāvaka Vehicle to distinguish detachment or non-detachment; they do not use detachment or non-detachment to distinguish the Pratyekabuddha Vehicle or the Supreme Vehicle, nor do they use the Pratyekabuddha Vehicle or the Supreme Vehicle to distinguish detachment or non-detachment.

Such persons never use emptiness or non-emptiness to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish emptiness or non-emptiness; they do not use emptiness or non-emptiness to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish emptiness or non-emptiness; they do not use the presence or absence of characteristics to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish the presence or absence of characteristics; they do not use the presence or absence of characteristics to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish the presence or absence of characteristics;

they do not use aspiration or non-aspiration to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish aspiration or non-aspiration; they do not use aspiration or non-aspiration to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish aspiration or non-aspiration; they do not use arising or non-arising to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish arising or non-arising; they do not use arising or non-arising to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish arising or non-arising;

they do not use cessation or non-cessation to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish cessation or non-cessation; they do not use cessation or non-cessation to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish cessation or non-cessation; they do not use quiescence or non-quiescence to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish quiescence or non-quiescence; they do not use quiescence or non-quiescence to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish quiescence or non-quiescence;

they do not use detachment or non-detachment to distinguish a stream-enterer, nor do they use a stream-enterer to distinguish detachment or non-detachment; they do not use detachment or non-detachment to distinguish a once-returner, a non-returner, or an arhat, nor do they use a once-returner, a non-returner, or an arhat to distinguish detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate emptiness or non-emptiness;

they do not use having signs or signlessness to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate having signs or signlessness; they do not use having signs or signlessness to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate having signs or signlessness;

they do not use having wishes or wishlessness to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate having wishes or wishlessness; they do not use having wishes or wishlessness to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate having wishes or wishlessness;

they do not use arising or non-arising to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate cessation or non-cessation;

they do not use quiescence or non-quiescence to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate quiescence or non-quiescence; they do not use quiescence or non-quiescence to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate quiescence or non-quiescence;

they do not use seclusion or non-seclusion to discriminate the path to stream-entry or the fruit of stream-entry, nor do they use the path to stream-entry or the fruit of stream-entry to discriminate seclusion or non-seclusion; they do not use seclusion or non-seclusion to discriminate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, nor do they use the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship to discriminate seclusion or non-seclusion.

Such persons never use emptiness or non-emptiness to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate emptiness or non-emptiness; they do not use having signs or signlessness to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate having signs or signlessness;

they do not use having signs or signlessness to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate having signs or signlessness; they do not use having wishes or wishlessness to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate having wishes or wishlessness; they do not use having wishes or wishlessness to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate having wishes or wishlessness;

they do not use arising or non-arising to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate cessation or non-cessation;

they do not use quiescence or non-quiescence to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate quiescence or non-quiescence; they do not use quiescence or non-quiescence to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate quiescence or non-quiescence; they do not use seclusion or non-seclusion to discriminate a pratyekabuddha, nor do they use a pratyekabuddha to discriminate seclusion or non-seclusion;

they do not use seclusion or non-seclusion to discriminate the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, nor do they use the path to pratyekabuddhahood or the fruit of pratyekabuddhahood to discriminate seclusion or non-seclusion.

Such persons never use emptiness or non-emptiness to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate emptiness or non-emptiness; they do not use the possession of characteristics or the absence of characteristics to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate the possession of characteristics or the absence of characteristics;

they do not use the possession of characteristics or the absence of characteristics to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate the possession of characteristics or the absence of characteristics; they do not use the presence of aspiration or the absence of aspiration to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate the presence of aspiration or the absence of aspiration; they do not use the presence of aspiration or the absence of aspiration to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate the presence of aspiration or the absence of aspiration;

they do not use arising or non-arising to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate arising or non-arising; they do not use arising or non-arising to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate tranquility or non-tranquility;

they do not use tranquility or non-tranquility to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate tranquility or non-tranquility; they do not use detachment or non-detachment to discriminate a great bodhisattva, nor do they use a great bodhisattva to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate a Samyaksaṃbuddha, nor do they use a Samyaksaṃbuddha to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate emptiness or non-emptiness; they do not use the possession of characteristics or the absence of characteristics to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate the possession of characteristics or the absence of characteristics;

they do not use the possession of characteristics or the absence of characteristics to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate the possession of characteristics or the absence of characteristics; they do not use the presence of aspiration or the absence of aspiration to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate the presence of aspiration or the absence of aspiration; they do not use the presence of aspiration or the absence of aspiration to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate the presence of aspiration or the absence of aspiration;

they do not use arising or non-arising to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate arising or non-arising; they do not use arising or non-arising to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate cessation or non-cessation;

they do not use tranquility or non-tranquility to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate tranquility or non-tranquility; they do not use detachment or non-detachment to discriminate the Dharma of a great bodhisattva, nor do they use the Dharma of a great bodhisattva to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate supreme enlightenment, nor do they use supreme enlightenment to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate 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 Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate emptiness or non-emptiness;

they do not use the possession of characteristics or the absence of characteristics to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate the possession of characteristics or the absence of characteristics; they do not use the possession of characteristics or the absence of characteristics to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate the possession of characteristics or the absence of characteristics;

they do not use the presence of aspiration or the absence of aspiration to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate the presence of aspiration or the absence of aspiration; they do not use the presence of aspiration or the absence of aspiration to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate the presence of aspiration or the absence of aspiration;

they do not use arising or non-arising to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate cessation or non-cessation;

they do not use cessation or non-cessation to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate tranquility or non-tranquility;

they do not use tranquility or non-tranquility to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate tranquility or non-tranquility; they do not use detachment or non-detachment to discriminate the Ground of Great Joy, nor do they use the Ground of Great Joy to discriminate detachment or non-detachment;

they do not use detachment or non-detachment to discriminate the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud, nor do they use the Ground of Stainlessness, the Ground of Radiance, through to the Ground of Excellent Wisdom and the Ground of the Dharma Cloud to discriminate detachment or non-detachment.

Fascicle 83

End