大般若波羅蜜多經

02

Devas, you should know! Having seen the perfection of generosity to be like an illusion, a magical transformation, and a dream, one has also seen the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the perfection of generosity and the rest is empty.

Devas, you should know! Having seen the four meditative absorptions to be like an illusion, a magical transformation, and a dream, one has also seen the four immeasurables and the four formless attainments to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the four meditative absorptions and the rest is empty.

Devas, you should know! Having seen the eight liberations to be like an illusion, a magical transformation, and a dream, one has also seen the eight spheres of mastery, the nine successive attainments, and the ten totalities to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the eight liberations and the rest is empty.

Devas, you should know! Having seen the four foundations of mindfulness to be like an illusion, a magical transformation, and a dream, one has also seen 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 to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the four foundations of mindfulness and the rest is empty.

Devas, you should know! Having seen the gateway to liberation through emptiness to be like an illusion, a magical transformation, and a dream, one has also seen the gateways to liberation through signlessness and wishlessness to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the gateway to liberation through emptiness and the rest is empty.

Devas, you should know! Having seen the five kinds of eyes to be like an illusion, a magical transformation, and a dream, one has also seen the six superknowledges to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the five kinds of eyes and the rest is empty.

Devas, you should know! Having seen the ten powers of a Buddha to be like an illusion, a magical transformation, and a dream, one has also seen the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the ten powers of a Buddha and the rest is empty.

Devas, you should know! Having seen the quality of never losing mindfulness to be like an illusion, a magical transformation, and a dream, one has also seen the nature of constant equanimity to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the quality of never losing mindfulness and the rest is empty.

Devas, you should know! Having seen all dharani gateways to be like an illusion, a magical transformation, and a dream, one has also seen all samadhi gateways to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of all dharani gateways and the rest is empty.

Devas, you should know! Having seen the knowledge of all things to be like an illusion, a magical transformation, and a dream, one has also seen the knowledge of the aspects of the paths and the knowledge of all aspects to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the knowledge of all things and the rest is empty.

Devas, you should know! Having seen the Sravaka Vehicle to be like an illusion, a magical transformation, and a dream, one has also seen the Pratyekabuddha Vehicle and the Supreme Vehicle to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the Sravaka Vehicle and the rest is empty.

Devas, you should know! Having seen a stream-enterer to be like an illusion, a magical transformation, and a dream, one has also seen a once-returner, a non-returner, and an arhat to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of a stream-enterer and the rest is empty.

Devas, you should know! Having seen one progressing toward stream-entry and the fruit of stream-entry to be like an illusion, a magical transformation, and a dream, one has also seen one progressing toward once-returning and the fruit of once-returning, one progressing toward non-returning and the fruit of non-returning, and one progressing toward arhatship and the fruit of arhatship to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of one progressing toward stream-entry, the fruit of stream-entry, and the rest is empty.

Devas, you should know! Having seen a Pratyekabuddha to be like an illusion, a magical transformation, and a dream, one has also seen one progressing toward Pratyekabuddhahood and the fruit of Pratyekabuddhahood to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of a Pratyekabuddha and the rest is empty.

Devas, you should know! Having seen a great bodhisattva to be like an illusion, a magical transformation, and a dream, one has also seen a Samyaksambuddha to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of a great bodhisattva and the rest is empty.

Devas, you should know! Having seen the qualities of a great bodhisattva to be like an illusion, a magical transformation, and a dream, one has also seen the fruit of unsurpassed awakening to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the qualities of a great bodhisattva and the rest is empty.

Devas, you should know! Having seen the Ground of Great Joy to be like an illusion, a magical transformation, and a dream, one has also seen the Ground of Stainlessness, the Ground of Luminosity, 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, and the Dharma-Cloud Ground to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the Ground of Great Joy and the rest is empty.

Devas, you should know! Having seen the qualities of the Ground of Great Joy to be like an illusion, a magical transformation, and a dream, one has also seen the qualities of the Ground of Stainlessness, the Ground of Luminosity, 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, and the Dharma-Cloud Ground to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the qualities of the Ground of Great Joy and the rest is empty.

Devas, you should know! Having seen the stage of an ordinary being to be like an illusion, a magical transformation, and a dream, one has also seen the stage of the spiritual lineage, the stage of the eighth, the stage of one endowed with right view, the stage of one whose defilements are attenuated, the stage of one free from desire, the stage of one who has completed the task, the stage of a Pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the stage of an ordinary being and the rest is empty.

Devas, you should know! Having seen the qualities of the stage of an ordinary being to be like an illusion, a magical transformation, and a dream, one has also seen the qualities of the stage of the spiritual lineage, the stage of the eighth, the stage of one endowed with right view, the stage of one whose defilements are attenuated, the stage of one free from desire, the stage of one who has completed the task, the stage of a Pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the qualities of the stage of an ordinary being and the rest is empty.

Devas, you should know! Having seen the conditioned realm to be like an illusion, a magical transformation, and a dream, one has also seen the unconditioned realm to be like an illusion, a magical transformation, and a dream. Why? Because the intrinsic nature of the conditioned realm and the rest is empty.

Devas, you should know! For this reason, I say this: Sentient beings are like illusions, and to those who are like illusions the Dharma is taught as being like an illusion; sentient beings are like magical transformations, and to those who are like magical transformations the Dharma is taught as being like a magical transformation; sentient beings are like dreams, and to those who are like dreams the Dharma is taught as being like a dream.

At that time, the devas asked Subhuti: “Venerable sir, do you now merely say that what is seen concerning a self and so forth, form and so forth, up to the fruit of unsurpassed awakening, is like an illusion, a magical transformation, and a dream? Or do you also say that what is seen concerning the ultimate, peaceful, subtle nirvana is like an illusion, a magical transformation, and a dream?”

Subhuti replied: “Devas! I do not merely say that what is seen concerning a self and so forth, form and so forth, up to the fruit of unsurpassed awakening, is like an illusion, a magical transformation, and a dream. I also say that what is seen concerning the ultimate, peaceful, subtle nirvana is like an illusion, a magical transformation, and a dream. Devas, you should know that even if there were a Dharma surpassing nirvana, I would still say that it is like an illusion, a magical transformation, and a dream. Why? Because illusion, magical transformation, and dream are nondual with all dharmas, up to and including nirvana; they are not divided into two.”

XXIV. CHAPTER ON RECEIVING INSTRUCTION

01

At that time, the Venerable Sariputra, the Venerable Mahamaudgalyayana, the Venerable Mahakausthila, the Venerable Purna Maitrayaniputra, the Venerable Mahakatyayana, the Venerable Mahakasyapa, and the other great Sravakas, together with immeasurable hundreds of thousands of great bodhisattvas, simultaneously asked Subhuti: “Prajnaparamita has been described as so profound, difficult to see, and difficult to know; it is not an object of examination or reflection, but transcends the sphere of examination and reflection; it is subtle, peaceful, supreme, and foremost; it can be inwardly realized only by the supremely noble, and cannot be fathomed by the wise of the world. Who is capable of faithfully accepting such a Dharma?”

Subhuti replied: There are great bodhisattvas abiding on the stage of non-retrogression who are able to deeply accept and uphold this profound prajnaparamita, which is difficult to see, difficult to know, not an object of discursive inquiry, beyond the sphere of discursive inquiry, subtle, quiescent, supreme, and foremost. There are also those who have seen the Noble Truths, and arhats whose outflows have been exhausted and whose aspirations have been fulfilled, who are likewise able to accept and uphold this prajnaparamita.

There are also good men, good women, and others who, in the presence of immeasurable and innumerable hundreds of thousands of kotis of Buddhas in the past, drew near to and made offerings to them, brought forth vast vows, planted roots of goodness, possessed keen faculties and penetrating wisdom, and were embraced and guided by spiritual friends; they too are able to accept and uphold this profound prajnaparamita, which is difficult to see, difficult to know, not an object of discursive inquiry, beyond the sphere of discursive inquiry, subtle, quiescent, supreme, and foremost.

Why is this? Because such people never discriminate form in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of feeling, perception, formations, or consciousness; they do not discriminate form in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of form;

they do not discriminate feeling, perception, formations, or consciousness in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of feeling, perception, formations, or consciousness; they do not discriminate form in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of feeling, perception, formations, or consciousness;

they do not discriminate form in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of feeling, perception, formations, or consciousness; they do not discriminate form in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of feeling, perception, formations, or consciousness;

they do not discriminate form in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of feeling, perception, formations, or consciousness; they do not discriminate form in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of form; they do not discriminate feeling, perception, formations, or consciousness in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of feeling, perception, formations, or consciousness.

Such people never discriminate the eye ayatana in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of the ear, nose, tongue, body, or mind ayatana; they do not discriminate the eye ayatana in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of the eye ayatana;

they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of the ear, nose, tongue, body, or mind ayatana; they do not discriminate the eye ayatana in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of the ear, nose, tongue, body, or mind ayatana;

they do not discriminate the eye ayatana in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of the ear, nose, tongue, body, or mind ayatana; they do not discriminate the eye ayatana in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of the ear, nose, tongue, body, or mind ayatana;

they do not discriminate the eye ayatana in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of the ear, nose, tongue, body, or mind ayatana; they do not discriminate the eye ayatana in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of the eye ayatana; they do not discriminate the ear, nose, tongue, body, or mind ayatana in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of the ear, nose, tongue, body, or mind ayatana.

Such people never discriminate the visible-form ayatana in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of the visible-form ayatana; they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness in terms of the sound, odor, taste, tangible-object, or dharma ayatana; they do not discriminate the visible-form ayatana in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of the visible-form ayatana;

they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of possessing characteristics or being signless, nor do they discriminate possessing characteristics or being signless in terms of the sound, odor, taste, tangible-object, or dharma ayatana; they do not discriminate the visible-form ayatana in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of the visible-form ayatana; they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of having aspirations or being wishless, nor do they discriminate having aspirations or being wishless in terms of the sound, odor, taste, tangible-object, or dharma ayatana;

they do not discriminate the visible-form ayatana in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of the visible-form ayatana; they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of arising or non-arising, nor do they discriminate arising or non-arising in terms of the sound, odor, taste, tangible-object, or dharma ayatana; they do not discriminate the visible-form ayatana in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of the visible-form ayatana;

they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of cessation or non-cessation, nor do they discriminate cessation or non-cessation in terms of the sound, odor, taste, tangible-object, or dharma ayatana; they do not discriminate the visible-form ayatana in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of the visible-form ayatana; they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of quiescence or non-quiescence, nor do they discriminate quiescence or non-quiescence in terms of the sound, odor, taste, tangible-object, or dharma ayatana;

they do not discriminate the visible-form ayatana in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of the visible-form ayatana; they do not discriminate the sound, odor, taste, tangible-object, or dharma ayatana in terms of detachment or non-detachment, nor do they discriminate detachment or non-detachment in terms of the sound, odor, taste, tangible-object, or dharma ayatana.

Such persons do not in any way distinguish the eye dhatu as empty or nonempty, nor do they distinguish emptiness or nonemptiness by means of the eye dhatu; they do not distinguish the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as empty or nonempty, nor do they distinguish emptiness or nonemptiness by means of the form dhatu through to the feelings arising with eye-contact as condition; they do not distinguish the eye dhatu as having signs or being signless, nor do they distinguish having signs or signlessness by means of the eye dhatu;

they do not distinguish the form dhatu through to the feelings arising with eye-contact as condition as having signs or being signless, nor do they distinguish having signs or signlessness by means of the form dhatu through to the feelings arising with eye-contact as condition; they do not distinguish the eye dhatu as having wishes or being wishless, nor do they distinguish having wishes or wishlessness by means of the eye dhatu; they do not distinguish the form dhatu through to the feelings arising with eye-contact as condition as having wishes or being wishless, nor do they distinguish having wishes or wishlessness by means of the form dhatu through to the feelings arising with eye-contact as condition;

they do not distinguish the eye dhatu as arisen or unarisen, nor do they distinguish arising or non-arising by means of the eye dhatu; they do not distinguish the form dhatu through to the feelings arising with eye-contact as arisen or unarisen, nor do they distinguish arising or non-arising by means of the form dhatu through to the feelings arising with eye-contact as condition; they do not distinguish the eye dhatu as ceased or unceased, nor do they distinguish cessation or non-cessation by means of the eye dhatu; they do not distinguish the form dhatu through to the feelings arising with eye-contact as condition as ceased or unceased, nor do they distinguish cessation or non-cessation by means of the form dhatu through to the feelings arising with eye-contact as condition;

they do not distinguish the eye dhatu as quiescent or non-quiescent, nor do they distinguish quiescence or non-quiescence by means of the eye dhatu; they do not distinguish the form dhatu through to the feelings arising with eye-contact as condition as quiescent or non-quiescent, nor do they distinguish quiescence or non-quiescence by means of the form dhatu through to the feelings arising with eye-contact as condition; they do not distinguish the eye dhatu as secluded or not secluded, nor do they distinguish seclusion or non-seclusion by means of the eye dhatu;

they do not distinguish the form dhatu through to the feelings arising with eye-contact as condition as secluded or not secluded, nor do they distinguish seclusion or non-seclusion by means of the form dhatu through to the feelings arising with eye-contact as condition.

Such persons do not in any way distinguish the ear dhatu as empty or nonempty, nor do they distinguish emptiness or nonemptiness by means of the ear dhatu; they do not distinguish the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as empty or nonempty, nor do they distinguish emptiness or nonemptiness by means of the sound dhatu through to the feelings arising with ear-contact as condition; they do not distinguish the ear dhatu as having signs or being signless, nor do they distinguish having signs or signlessness by means of the ear dhatu;

they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as having signs or being signless, nor do they distinguish having signs or signlessness by means of the sound dhatu through to the feelings arising with ear-contact as condition; they do not distinguish the ear dhatu as having wishes or being wishless, nor do they distinguish having wishes or wishlessness by means of the ear dhatu; they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as having wishes or being wishless, nor do they distinguish having wishes or wishlessness by means of the sound dhatu through to the feelings arising with ear-contact as condition;

they do not distinguish the ear dhatu as arisen or unarisen, nor do they distinguish arising or non-arising by means of the ear dhatu; they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as arisen or unarisen, nor do they distinguish arising or non-arising by means of the sound dhatu through to the feelings arising with ear-contact as condition; they do not distinguish the ear dhatu as ceased or unceased, nor do they distinguish cessation or non-cessation by means of the ear dhatu;

they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as ceased or unceased, nor do they distinguish cessation or non-cessation by means of the sound dhatu through to the feelings arising with ear-contact as condition; they do not distinguish the ear dhatu as quiescent or non-quiescent, nor do they distinguish quiescence or non-quiescence by means of the ear dhatu; they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as quiescent or non-quiescent, nor do they distinguish quiescence or non-quiescence by means of the sound dhatu through to the feelings arising with ear-contact as condition;

they do not distinguish the ear dhatu as secluded or not secluded, nor do they distinguish seclusion or non-seclusion by means of the ear dhatu; they do not distinguish the sound dhatu through to the feelings arising with ear-contact as condition as secluded or not secluded, nor do they distinguish seclusion or non-seclusion by means of the sound dhatu through to the feelings arising with ear-contact as condition.

Such persons never use emptiness or non-emptiness to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate emptiness or non-emptiness; they do not use having signs or signlessness to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate having signs or signlessness;

they do not use having signs or signlessness to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate having signs or signlessness; they do not use having aspiration or aspirationlessness to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate having aspiration or aspirationlessness; they do not use having aspiration or aspirationlessness to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate having aspiration or aspirationlessness;

they do not use arising or non-arising to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate cessation or non-cessation;

they do not use cessation or non-cessation to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate tranquility or non-tranquility;

they do not use detachment or non-detachment to discriminate the nose dhatu, nor do they use the nose dhatu to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the odor dhatu through the feelings that arise with nose-contact as condition, nor do they use the odor dhatu through the feelings that arise with nose-contact as condition to discriminate detachment or non-detachment.

Such persons never use emptiness or non-emptiness to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate emptiness or non-emptiness; they do not use having signs or signlessness to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate having signs or signlessness;

they do not use having signs or signlessness to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate having signs or signlessness; they do not use having aspiration or aspirationlessness to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate having aspiration or aspirationlessness; they do not use having aspiration or aspirationlessness to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate having aspiration or aspirationlessness;

they do not use arising or non-arising to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate cessation or non-cessation;

they do not use cessation or non-cessation to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate tranquility or non-tranquility;

they do not use detachment or non-detachment to discriminate the tongue dhatu, nor do they use the tongue dhatu to discriminate detachment or non-detachment; they do not use detachment or non-detachment to discriminate the taste dhatu through the feelings that arise with tongue-contact as condition, nor do they use the taste dhatu through the feelings that arise with tongue-contact as condition to discriminate detachment or non-detachment.

Such persons never discriminate the body dhatu by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the body dhatu; they do not discriminate the tactile-object dhatu, the body-consciousness dhatu, bodily contact, or the feelings arising with bodily contact as condition by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition; they do not discriminate the body dhatu by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the body dhatu;

they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition; they do not discriminate the body dhatu by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the body dhatu;

they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition; they do not discriminate the body dhatu by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the body dhatu; they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition;

they do not discriminate the body dhatu by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the body dhatu; they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition; they do not discriminate the body dhatu by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the body dhatu;

they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition; they do not discriminate the body dhatu by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the body dhatu; they do not discriminate the tactile-object dhatu through to the feelings arising with bodily contact as condition by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the tactile-object dhatu through to the feelings arising with bodily contact as condition.

Such persons never discriminate the mind dhatu by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the mind dhatu; they do not discriminate the mental-object dhatu, the mind-consciousness dhatu, mental contact, or the feelings arising with mental contact as condition by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the mental-object dhatu through to the feelings arising with mental contact as condition; they do not discriminate the mind dhatu by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the mind dhatu;

they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the mental-object dhatu through to the feelings arising with mental contact as condition; they do not discriminate the mind dhatu by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the mind dhatu;

they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the mental-object dhatu through to the feelings arising with mental contact as condition; they do not discriminate the mind dhatu by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the mind dhatu; they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the mental-object dhatu through to the feelings arising with mental contact as condition;

they do not discriminate the mind dhatu by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the mind dhatu; they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the mental-object dhatu through to the feelings arising with mental contact as condition; they do not discriminate the mind dhatu by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the mind dhatu;

they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the mental-object dhatu through to the feelings arising with mental contact as condition; they do not discriminate the mind dhatu by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the mind dhatu; they do not discriminate the mental-object dhatu through to the feelings arising with mental contact as condition by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the mental-object dhatu through to the feelings arising with mental contact as condition.

Such persons never discriminate the earth dhatu by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the earth dhatu; they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of emptiness or non-emptiness, nor do they discriminate emptiness or non-emptiness by means of the water, fire, wind, space, or consciousness dhatus; they do not discriminate the earth dhatu by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the earth dhatu;

they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of having signs or signlessness, nor do they discriminate having signs or signlessness by means of the water, fire, wind, space, or consciousness dhatus; they do not discriminate the earth dhatu by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the earth dhatu; they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of having aspiration or aspirationlessness, nor do they discriminate having aspiration or aspirationlessness by means of the water, fire, wind, space, or consciousness dhatus;

they do not discriminate the earth dhatu by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the earth dhatu; they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of arising or non-arising, nor do they discriminate arising or non-arising by means of the water, fire, wind, space, or consciousness dhatus; they do not discriminate the earth dhatu by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the earth dhatu; they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of cessation or non-cessation, nor do they discriminate cessation or non-cessation by means of the water, fire, wind, space, or consciousness dhatus;

they do not discriminate the earth dhatu by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the earth dhatu; they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of peacefulness or non-peacefulness, nor do they discriminate peacefulness or non-peacefulness by means of the water, fire, wind, space, or consciousness dhatus; they do not discriminate the earth dhatu by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the earth dhatu;

they do not discriminate the water, fire, wind, space, or consciousness dhatus by means of detachment or non-detachment, nor do they discriminate detachment or non-detachment by means of the water, fire, wind, space, or consciousness dhatus.

Such persons never use emptiness or non-emptiness to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate emptiness or non-emptiness; they do not use having characteristics or being without characteristics to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate having characteristics or being without characteristics;

they do not use having characteristics or being without characteristics to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate having characteristics or being without characteristics; they do not use having aspiration or being without aspiration to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate having aspiration or being without aspiration; they do not use having aspiration or being without aspiration to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate having aspiration or being without aspiration;

they do not use arising or non-arising to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate arising or non-arising; they do not use arising or non-arising to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate arising or non-arising; they do not use cessation or non-cessation to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate cessation or non-cessation;

they do not use tranquility or non-tranquility to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate tranquility or non-tranquility; they do not use tranquility or non-tranquility to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate tranquility or non-tranquility; they do not use freedom from attachment or the absence of freedom from attachment to discriminate the Noble Truth of Suffering, nor do they use the Noble Truth of Suffering to discriminate freedom from attachment or the absence of freedom from attachment;

they do not use freedom from attachment or the absence of freedom from attachment to discriminate the Noble Truths of the Origin, Cessation, and Path, nor do they use the Noble Truths of the Origin, Cessation, and Path to discriminate freedom from attachment or the absence of freedom from attachment.

Such persons never use emptiness or non-emptiness to discriminate ignorance, nor do they use ignorance to discriminate emptiness or non-emptiness; they do not use emptiness or non-emptiness to discriminate volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate emptiness or non-emptiness; they do not use having characteristics or being without characteristics to discriminate ignorance, nor do they use ignorance to discriminate having characteristics or being without characteristics;

they do not use having characteristics or being without characteristics to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate having characteristics or being without characteristics; they do not use having aspiration or being without aspiration to discriminate ignorance, nor do they use ignorance to discriminate having aspiration or being without aspiration;

they do not use having aspiration or being without aspiration to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate having aspiration or being without aspiration; they do not use arising or non-arising to discriminate ignorance, nor do they use ignorance to discriminate arising or non-arising; they do not use arising or non-arising to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate arising or non-arising;

they do not use cessation or non-cessation to discriminate ignorance, nor do they use ignorance to discriminate cessation or non-cessation; they do not use cessation or non-cessation to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate cessation or non-cessation; they do not use tranquility or non-tranquility to discriminate ignorance, nor do they use ignorance to discriminate tranquility or non-tranquility;

they do not use tranquility or non-tranquility to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate tranquility or non-tranquility; they do not use freedom from attachment or the absence of freedom from attachment to discriminate ignorance, nor do they use ignorance to discriminate freedom from attachment or the absence of freedom from attachment;

they do not use freedom from attachment or the absence of freedom from attachment to discriminate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, nor do they use volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress to discriminate freedom from attachment or the absence of freedom from attachment.

Such persons never use emptiness or nonemptiness to discriminate inner emptiness, nor do they use inner emptiness to discriminate emptiness or nonemptiness; they do not use emptiness or nonemptiness to discriminate 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence; nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate emptiness or nonemptiness.

They do not use the presence or absence of characteristics to discriminate inner emptiness, nor do they use inner emptiness to discriminate the presence or absence of characteristics; they do not use the presence or absence of characteristics to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate the presence or absence of characteristics.

They do not use aspiration or nonaspiration to discriminate inner emptiness, nor do they use inner emptiness to discriminate aspiration or nonaspiration; they do not use aspiration or nonaspiration to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate aspiration or nonaspiration. They do not use arising or nonarising to discriminate inner emptiness, nor do they use inner emptiness to discriminate arising or nonarising;

they do not use arising or nonarising to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate arising or nonarising.

They do not use cessation or noncessation to discriminate inner emptiness, nor do they use inner emptiness to discriminate cessation or noncessation; they do not use cessation or noncessation to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate cessation or noncessation. They do not use quiescence or nonquiescence to discriminate inner emptiness, nor do they use inner emptiness to discriminate quiescence or nonquiescence;

they do not use quiescence or nonquiescence to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate quiescence or nonquiescence.

They do not use detachment or nondetachment to discriminate inner emptiness, nor do they use inner emptiness to discriminate detachment or nondetachment; they do not use detachment or nondetachment to discriminate outer emptiness through the emptiness of the self-nature of nonexistence, nor do they use outer emptiness through the emptiness of the self-nature of nonexistence to discriminate detachment or nondetachment.

Such persons never use emptiness or nonemptiness to discriminate suchness, nor do they use suchness to discriminate emptiness or nonemptiness; they do not use emptiness or nonemptiness to discriminate the Dharma realm, Dharma-nature, the nature of being free from falsity, the nature of being unchanging, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, or the inconceivable realm; nor do they use the Dharma realm through the inconceivable realm to discriminate emptiness or nonemptiness.

They do not use the presence or absence of characteristics to discriminate suchness, nor do they use suchness to discriminate the presence or absence of characteristics; they do not use the presence or absence of characteristics to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate the presence or absence of characteristics. They do not use aspiration or nonaspiration to discriminate suchness, nor do they use suchness to discriminate aspiration or nonaspiration; they do not use aspiration or nonaspiration to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate aspiration or nonaspiration.

They do not use arising or nonarising to discriminate suchness, nor do they use suchness to discriminate arising or nonarising; they do not use arising or nonarising to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate arising or nonarising. They do not use cessation or noncessation to discriminate suchness, nor do they use suchness to discriminate cessation or noncessation; they do not use cessation or noncessation to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate cessation or noncessation.

They do not use quiescence or nonquiescence to discriminate suchness, nor do they use suchness to discriminate quiescence or nonquiescence; they do not use quiescence or nonquiescence to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate quiescence or nonquiescence. They do not use detachment or nondetachment to discriminate suchness, nor do they use suchness to discriminate detachment or nondetachment; they do not use detachment or nondetachment to discriminate the Dharma realm through the inconceivable realm, nor do they use the Dharma realm through the inconceivable realm to discriminate detachment or nondetachment.

Fascicle 82

End