大般若波羅蜜多經

XXVI. CHAPTER ON THE STUDY OF PRAJNAPARAMITA

01

At that time, Sakra, Lord of the Gods, thought: The Venerable Subhuti possesses profound wisdom; without destroying conventional designations, he expounds the Dharma-nature. The Buddha, knowing his thought, immediately confirmed it, saying: Just as Kausika has thought, the Venerable Subhuti possesses profound wisdom; without destroying conventional designations, he expounds the Dharma-nature.

At that time, Sakra, Lord of the Gods, said to the Buddha: Regarding which dharmas does the Venerable Subhuti expound the Dharma-nature without destroying conventional designations?

The Buddha said: Kausika! Form is merely a conventional designation; feeling, perception, formations, and consciousness are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as form and so forth, the Venerable Subhuti expounds the Dharma-nature of form and so forth. Why? Because the Dharma-nature of form and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The eye ayatana is merely a conventional designation; the ear, nose, tongue, body, and mind ayatanas are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the eye ayatana and so forth, the Venerable Subhuti expounds the Dharma-nature of the eye ayatana and so forth. Why? Because the Dharma-nature of the eye ayatana and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The form ayatana is merely a conventional designation; the sound, odor, taste, tangible-object, and dharma ayatanas are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the form ayatana and so forth, the Venerable Subhuti expounds the Dharma-nature of the form ayatana and so forth. Why? Because the Dharma-nature of the form ayatana and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The eye dhatu is merely a conventional designation; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the eye dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the eye dhatu and so forth. Why? Because the Dharma-nature of the eye dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The ear dhatu is merely a conventional designation; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the ear dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the ear dhatu and so forth. Why? Because the Dharma-nature of the ear dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The nose dhatu is merely a conventional designation; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the nose dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the nose dhatu and so forth. Why? Because the Dharma-nature of the nose dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The tongue dhatu is merely a conventional designation; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the tongue dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the tongue dhatu and so forth. Why? Because the Dharma-nature of the tongue dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The body dhatu is merely a conventional designation; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the body dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the body dhatu and so forth. Why? Because the Dharma-nature of the body dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The mind dhatu is merely a conventional designation; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the mind dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the mind dhatu and so forth. Why? Because the Dharma-nature of the mind dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The earth dhatu is merely a conventional designation; the water, fire, wind, space, and consciousness dhatus are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the earth dhatu and so forth, the Venerable Subhuti expounds the Dharma-nature of the earth dhatu and so forth. Why? Because the Dharma-nature of the earth dhatu and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The Noble Truth of suffering is merely a conventional designation; the Noble Truths of the origin of suffering, the cessation of suffering, and the path are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as the Noble Truth of suffering and so forth, the Venerable Subhuti expounds the Dharma-nature of the Noble Truth of suffering and so forth. Why? Because the Dharma-nature of the Noble Truth of suffering and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! Ignorance is merely a conventional designation; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as ignorance and so forth, the Venerable Subhuti expounds the Dharma-nature of ignorance and so forth. Why? Because the Dharma-nature of ignorance and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! Inner emptiness is merely a conventional designation; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are merely conventional designations.

These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as inner emptiness and so forth, the Venerable Subhuti expounds the Dharma-nature of inner emptiness and so forth. Why?

Because the Dharma-nature of inner emptiness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! Suchness is merely a conventional designation; the dharma-dhatu, Dharma-nature, the nature of nonfalsity, the nature of nonchange, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without destroying such conventional designations as suchness and so forth, the Venerable Subhuti expounds the Dharma-nature of suchness and so forth. Why? Because the Dharma-nature of suchness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The perfection of generosity is merely a provisional designation; the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the perfection of generosity and so forth, but expounds the nature of dharmas of the perfection of generosity and so forth. Why? Because the nature of dharmas of the perfection of generosity and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The four meditative absorptions are merely provisional designations; the four immeasurables and the four formless attainments are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the four meditative absorptions and so forth, but expounds the nature of dharmas of the four meditative absorptions and so forth. Why? Because the nature of dharmas of the four meditative absorptions and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The eight liberations are merely provisional designations; the eight spheres of mastery, the nine successive attainments, and the ten totalities are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the eight liberations and so forth, but expounds the nature of dharmas of the eight liberations and so forth. Why? Because the nature of dharmas of the eight liberations and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The four foundations of mindfulness are merely provisional designations; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the four foundations of mindfulness and so forth, but expounds the nature of dharmas of the four foundations of mindfulness and so forth. Why? Because the nature of dharmas of the four foundations of mindfulness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The gateway to liberation through emptiness is merely a provisional designation; the gateways to liberation through signlessness and wishlessness are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the gateway to liberation through emptiness and so forth, but expounds the nature of dharmas of the gateway to liberation through emptiness and so forth. Why? Because the nature of dharmas of the gateway to liberation through emptiness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The five kinds of eyes are merely provisional designations; the six superknowledges are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the five kinds of eyes and so forth, but expounds the nature of dharmas of the five kinds of eyes and so forth. Why? Because the nature of dharmas of the five kinds of eyes and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The ten powers of a Buddha are merely provisional designations; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the ten powers of a Buddha and so forth, but expounds the nature of dharmas of the ten powers of a Buddha and so forth. Why? Because the nature of dharmas of the ten powers of a Buddha and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The quality of never losing mindfulness is merely a provisional designation; the nature of constant equanimity is merely a provisional designation; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the quality of never losing mindfulness and so forth, but expounds the nature of dharmas of the quality of never losing mindfulness and so forth. Why? Because the nature of dharmas of the quality of never losing mindfulness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The knowledge of all things is merely a provisional designation; the knowledge of the aspects of the paths and the knowledge of all aspects are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the knowledge of all things and so forth, but expounds the nature of dharmas of the knowledge of all things and so forth. Why? Because the nature of dharmas of the knowledge of all things and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! All dharani gateways are merely provisional designations; all samadhi gateways are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as all dharani gateways and so forth, but expounds the nature of dharmas of all dharani gateways and so forth. Why? Because the nature of dharmas of all dharani gateways and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! A stream-enterer is merely a provisional designation; a once-returner, a non-returner, and an arhat are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as stream-enterer and so forth, but expounds the nature of dharmas of stream-enterer and so forth. Why? Because the nature of dharmas of stream-enterer and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! One practicing toward stream-entry and the fruit of stream-entry are merely provisional designations; one practicing toward once-returning, the fruit of once-returning, one practicing toward non-returning, the fruit of non-returning, one practicing toward arhatship, and the fruit of arhatship are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as one practicing toward stream-entry, the fruit of stream-entry, and so forth, but expounds the nature of dharmas of one practicing toward stream-entry, the fruit of stream-entry, and so forth.

Why? Because the nature of dharmas of one practicing toward stream-entry, the fruit of stream-entry, and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! A pratyekabuddha is merely a provisional designation; one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as pratyekabuddha and so forth, but expounds the nature of dharmas of pratyekabuddha and so forth. Why? Because the nature of dharmas of pratyekabuddha and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! A great bodhisattva is merely a provisional designation; Samyaksambuddha is merely a provisional designation; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as great bodhisattva and so forth, but expounds the nature of dharmas of great bodhisattva and so forth. Why? Because the nature of dharmas of great bodhisattva and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The qualities of a great bodhisattva are merely provisional designations; unsurpassed perfect awakening is merely a provisional designation; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the qualities of a great bodhisattva and so forth, but expounds the nature of dharmas of the qualities of a great bodhisattva and so forth. Why? Because the nature of dharmas of the qualities of a great bodhisattva and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The vehicle of the shravakas is merely a provisional designation; the vehicle of the pratyekabuddhas and the Supreme Vehicle are merely provisional designations; these provisional designations are not separate from the nature of dharmas. The Venerable Subhuti does not destroy such provisional designations as the vehicle of the shravakas and so forth, but expounds the nature of dharmas of the vehicle of the shravakas and so forth. Why? Because the nature of dharmas of the vehicle of the shravakas and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is also neither destructible nor indestructible.

Kausika! The Venerable Subhuti expounds the nature of dharmas with regard to those dharmas without destroying their provisional designations.

The Venerable Subhuti said to Shakra: Kausika! So it is! So it is! Just as the Buddha has taught, all existent dharmas are merely provisional designations.

Kausika! Having known that all dharmas are provisional designations, a great bodhisattva should train in prajnaparamita.

Kausika! When a great bodhisattva trains in this way, he does not train in form, nor does he train in feeling, perception, formations, or consciousness. Why is this? Kausika! Because that great bodhisattva sees nothing in form in which to train; he sees nothing in feeling, perception, formations, or consciousness in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the eye ayatana; nor does he train in the ear, nose, tongue, body, or mind ayatana. Why is this? Kausika! Because that great bodhisattva sees nothing in the eye ayatana in which to train; he sees nothing in the ear, nose, tongue, body, or mind ayatana in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the form ayatana; nor does he train in the sound, odor, taste, tangible object, or dharma ayatana. Why is this? Kausika! Because that great bodhisattva sees nothing in the form ayatana in which to train; he sees nothing in the sound, odor, taste, tangible object, or dharma ayatana in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the eye dhatu; nor does he train in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the eye dhatu in which to train; he sees nothing in the form dhatu through to the feelings that arise conditioned by eye-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the ear dhatu; nor does he train in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the ear dhatu in which to train; he sees nothing in the sound dhatu through to the feelings that arise conditioned by ear-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the nose dhatu; nor does he train in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the nose dhatu in which to train; he sees nothing in the odor dhatu through to the feelings that arise conditioned by nose-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the tongue dhatu; nor does he train in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the tongue dhatu in which to train; he sees nothing in the taste dhatu through to the feelings that arise conditioned by tongue-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the body dhatu; nor does he train in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the body dhatu in which to train; he sees nothing in the tangible-object dhatu through to the feelings that arise conditioned by body-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the mind dhatu; nor does he train in the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact. Why is this? Kausika! Because that great bodhisattva sees nothing in the mind dhatu in which to train; he sees nothing in the dharma dhatu through to the feelings that arise conditioned by mind-contact in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the earth dhatu; nor does he train in the water, fire, wind, space, or consciousness dhatu. Why is this? Kausika! Because that great bodhisattva sees nothing in the earth dhatu in which to train; he sees nothing in the water, fire, wind, space, or consciousness dhatu in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the Noble Truth of suffering; nor does he train in the Noble Truths of the origin, cessation, or path. Why is this? Kausika! Because that great bodhisattva sees nothing in the Noble Truth of suffering in which to train; he sees nothing in the Noble Truths of the origin, cessation, or path in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in ignorance; nor does he train in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why is this? Kausika! Because that great bodhisattva sees nothing in ignorance in which to train; he sees nothing in formations through to aging and death, sorrow, lamentation, pain, grief, and distress in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in internal emptiness; nor does he train in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence.

Why is this? Kausika! Because that great bodhisattva sees nothing in internal emptiness in which to train; he sees nothing in external emptiness through to the emptiness of the self-nature of nonexistence in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in suchness; nor does he train in the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from alteration, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm, which are merely provisional. Why is this? Kausika! Because that great bodhisattva sees nothing in suchness in which to train; he sees nothing in the dharma dhatu through to the inconceivable realm in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the perfection of generosity; nor does he train in the perfections of pure morality, patience, vigor, meditation, or prajnaparamita. Why is this? Kausika! Because that great bodhisattva sees nothing in the perfection of generosity in which to train; he sees nothing in the perfections of pure morality, patience, vigor, meditation, or prajnaparamita in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the four dhyanas; nor does he train in the four immeasurables or the four formless absorptions. Why is this? Kausika! Because that great bodhisattva sees nothing in the four dhyanas in which to train; he sees nothing in the four immeasurables or the four formless absorptions in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the eight liberations; nor does he train in the eight spheres of mastery, the nine successive absorptions, or the ten totality spheres. Why is this? Kausika! Because that great bodhisattva sees nothing in the eight liberations in which to train; he sees nothing in the eight spheres of mastery, the nine successive absorptions, or the ten totality spheres in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the four foundations of mindfulness; nor does he train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path. Why is this? Kausika! Because that great bodhisattva sees nothing in the four foundations of mindfulness in which to train; he sees nothing in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path in which to train.

Kausika! When a great bodhisattva trains in this way, he does not train in the gateway to liberation through emptiness; nor does he train in the gateways to liberation through signlessness or wishlessness. Why is this? Kausika! Because that great bodhisattva sees nothing in the gateway to liberation through emptiness in which to train; he sees nothing in the gateways to liberation through signlessness or wishlessness in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the five kinds of eyes and does not train in the six superknowledges. Why is this? Kauśika! Because that great bodhisattva sees nothing in the five kinds of eyes in which to train and sees nothing in the six superknowledges in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the Buddha’s ten powers and does not train in the four fearlessnesses, the four unhindered analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why is this? Kauśika! Because that great bodhisattva sees nothing in the Buddha’s ten powers in which to train and sees nothing in the four fearlessnesses, the four unhindered analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the Dharma of non-forgetfulness and does not train in the nature of perpetual equanimity. Why is this? Kauśika! Because that great bodhisattva sees nothing in the Dharma of non-forgetfulness in which to train and sees nothing in the nature of perpetual equanimity in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the knowledge of all things and does not train in the knowledge of the aspects of the paths or the knowledge of all aspects. Why is this? Kauśika! Because that great bodhisattva sees nothing in the knowledge of all things in which to train and sees nothing in the knowledge of the aspects of the paths or the knowledge of all aspects in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in any dhāraṇī gateway and does not train in any samādhi gateway. Why is this? Kauśika! Because that great bodhisattva sees nothing in any dhāraṇī gateway in which to train and sees nothing in any samādhi gateway in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in stream-entry and does not train in once-returning, non-returning, or arhatship. Why is this? Kauśika! Because that great bodhisattva sees nothing in stream-entry in which to train and sees nothing in once-returning, non-returning, or arhatship in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the path to stream-entry or the fruit of stream-entry and does not train in 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. Why is this? Kauśika! Because that great bodhisattva sees nothing in the path to stream-entry or the fruit of stream-entry in which to train and sees nothing in 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 in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in pratyekabuddhahood and does not train in the path to pratyekabuddhahood or the fruit of pratyekabuddhahood. Why is this? Kauśika! Because that great bodhisattva sees nothing in pratyekabuddhahood in which to train and sees nothing in the path to pratyekabuddhahood or the fruit of pratyekabuddhahood in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in a great bodhisattva and does not train in samyaksaṃbuddhahood. Why is this? Kauśika! Because that great bodhisattva sees nothing in a great bodhisattva in which to train and sees nothing in samyaksaṃbuddhahood in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the qualities of a great bodhisattva and does not train in the fruit of unsurpassed awakening. Why is this? Kauśika! Because that great bodhisattva sees nothing in the qualities of a great bodhisattva in which to train and sees nothing in the fruit of unsurpassed awakening in which to train.

Kauśika! When a great bodhisattva trains in this way, the bodhisattva does not train in the Śrāvaka Vehicle and does not train in the Pratyekabuddha Vehicle or the Unsurpassed Vehicle. Why is this? Kauśika! Because that great bodhisattva sees nothing in the Śrāvaka Vehicle in which to train and sees nothing in the Pratyekabuddha Vehicle or the Unsurpassed Vehicle in which to train.

At that time, Sakra, Lord of the Gods, asked Subhuti: “Venerable sir! For what reason does a bodhisattva-mahasattva not perceive form, nor perceive feeling, perception, formations, or consciousness? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the eye ayatana, nor perceive the ear, nose, tongue, body, or mind ayatana? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the form ayatana, nor perceive the sound, odor, taste, tangible object, or dharma ayatana?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the eye dhatu, nor perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the ear dhatu, nor perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the nose dhatu, nor perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the tongue dhatu, nor perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the body dhatu, nor perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the mind dhatu, nor perceive the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the earth dhatu, nor perceive the water, fire, wind, space, or consciousness dhatu? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the Noble Truth of suffering, nor perceive the Noble Truths of its origin, cessation, or the path? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive ignorance, nor perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive inner emptiness, nor perceive outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, 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?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive suchness, nor perceive the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the perfection of giving, nor perceive the perfections of pure morality, patient acceptance, vigor, meditative concentration, or prajnaparamita? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the four meditative absorptions, nor perceive the four immeasurables or the four formless concentrations?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the eight liberations, nor perceive the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the four foundations of mindfulness, nor perceive 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? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the liberation gateway of emptiness, nor perceive the liberation gateways of signlessness or wishlessness?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the five kinds of eyes, nor perceive the six superknowledges? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the ten powers of a Buddha, nor perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the Dharma of non-forgetfulness, nor perceive the nature of perpetual equanimity?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the knowledge of all things, nor perceive the knowledge of the aspects of the path or the knowledge of all aspects? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive any dharani gateway, nor perceive any samadhi gateway? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive a stream-enterer, nor perceive a once-returner, non-returner, or arhat?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive one practicing toward stream-entry or the fruit of stream-entry, nor perceive one practicing toward once-returning or the fruit of once-returning, one practicing toward non-returning or the fruit of non-returning, or one practicing toward arhatship or the fruit of arhatship? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive a pratyekabuddha, nor perceive one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood? Venerable sir! For what reason does a bodhisattva-mahasattva not perceive a Samyaksambuddha?

Venerable sir! For what reason does a bodhisattva-mahasattva not perceive the dharmas of a bodhisattva-mahasattva, nor perceive the fruit of unsurpassed awakening? Venerable sir!

For what reason does a bodhisattva-mahasattva not perceive the Sravaka Vehicle, nor perceive the Pratyekabuddha Vehicle or the Supreme Vehicle?”

Subhuti replied: “Kausika! Because form and the nature of form are empty, a bodhisattva-mahasattva does not perceive form. Because feeling, perception, formations, and consciousness, as well as the nature of feeling, perception, formations, and consciousness, are empty, a bodhisattva-mahasattva does not perceive feeling, perception, formations, or consciousness.

“Kausika! Because a bodhisattva-mahasattva does not perceive form, he does not train in form; because he does not perceive feeling, perception, formations, or consciousness, he does not train in feeling, perception, formations, or consciousness. Why is this? Kausika! The emptiness of form cannot perceive the emptiness of form; the emptiness of feeling, perception, formations, and consciousness cannot perceive the emptiness of feeling, perception, formations, and consciousness. Kausika! The emptiness of form cannot train in the emptiness of form; the emptiness of feeling, perception, formations, and consciousness cannot train in the emptiness of feeling, perception, formations, and consciousness.

“Kausika! Because the eye ayatana and the nature of the eye ayatana are empty, a bodhisattva-mahasattva does not perceive the eye ayatana. Because the ear, nose, tongue, body, and mind ayatanas, as well as the nature of the ear, nose, tongue, body, and mind ayatanas, are empty, a bodhisattva-mahasattva does not perceive the ear, nose, tongue, body, or mind ayatana.

Kausika! Because a bodhisattva-mahasattva does not perceive the eye ayatana, he does not train in the eye ayatana; because he does not perceive the ear, nose, tongue, body, or mind ayatana, he does not train in the ear, nose, tongue, body, or mind ayatana. Why is this?

Kausika! The emptiness of the eye ayatana cannot perceive the emptiness of the eye ayatana; the emptiness of the ear, nose, tongue, body, and mind ayatanas cannot perceive the emptiness of the ear, nose, tongue, body, and mind ayatanas. Kausika!

The emptiness of the eye ayatana cannot train in the emptiness of the eye ayatana; the emptiness of the ear, nose, tongue, body, and mind ayatanas cannot train in the emptiness of the ear, nose, tongue, body, and mind ayatanas.”

Kausika! Because the form ayatana and the nature of the form ayatana are empty, a great bodhisattva does not perceive the form ayatana; because the sound, odor, taste, tangible-object, and dharma ayatanas, and the natures of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty, a great bodhisattva does not perceive the sound, odor, taste, tangible-object, or dharma ayatana. Kausika!

Because a great bodhisattva does not perceive the form ayatana, he does not train in the form ayatana; because he does not perceive the sound, odor, taste, tangible-object, or dharma ayatana, he does not train in the sound, odor, taste, tangible-object, or dharma ayatana. Why is this? Kausika!

The emptiness of the form ayatana cannot perceive the emptiness of the form ayatana; the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas cannot perceive the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas. Kausika! The emptiness of the form ayatana cannot train in the emptiness of the form ayatana; the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas cannot train in the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas.

Kausika! Because the eye dhatu and the nature of the eye dhatu are empty, a great bodhisattva does not perceive the eye dhatu; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, and the natures of the form dhatu through the feelings arising with eye-contact as their condition, are empty, a great bodhisattva does not perceive the form dhatu through the feelings arising with eye-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the eye dhatu, he does not train in the eye dhatu; because he does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition, he does not train in the form dhatu through the feelings arising with eye-contact as their condition. Why is this?

Kausika! The emptiness of the eye dhatu cannot perceive the emptiness of the eye dhatu; the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition cannot perceive the emptiness of the form dhatu through the feelings arising with eye-contact as their condition. Kausika!

The emptiness of the eye dhatu cannot train in the emptiness of the eye dhatu; the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition cannot train in the emptiness of the form dhatu through the feelings arising with eye-contact as their condition.

Kausika! Because the ear dhatu and the nature of the ear dhatu are empty, a great bodhisattva does not perceive the ear dhatu; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, and the natures of the sound dhatu through the feelings arising with ear-contact as their condition, are empty, a great bodhisattva does not perceive the sound dhatu through the feelings arising with ear-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the ear dhatu, he does not train in the ear dhatu; because he does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition, he does not train in the sound dhatu through the feelings arising with ear-contact as their condition. Why is this?

Kausika! The emptiness of the ear dhatu cannot perceive the emptiness of the ear dhatu; the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition cannot perceive the emptiness of the sound dhatu through the feelings arising with ear-contact as their condition. Kausika!

The emptiness of the ear dhatu cannot train in the emptiness of the ear dhatu; the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition cannot train in the emptiness of the sound dhatu through the feelings arising with ear-contact as their condition.

Kausika! Because the nose dhatu and the nature of the nose dhatu are empty, a great bodhisattva does not perceive the nose dhatu; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, and the natures of the odor dhatu through the feelings arising with nose-contact as their condition, are empty, a great bodhisattva does not perceive the odor dhatu through the feelings arising with nose-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the nose dhatu, he does not train in the nose dhatu; because he does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition, he does not train in the odor dhatu through the feelings arising with nose-contact as their condition. Why is this?

Kausika! The emptiness of the nose dhatu cannot perceive the emptiness of the nose dhatu; the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot perceive the emptiness of the odor dhatu through the feelings arising with nose-contact as their condition. Kausika!

The emptiness of the nose dhatu cannot train in the emptiness of the nose dhatu; the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot train in the emptiness of the odor dhatu through the feelings arising with nose-contact as their condition.

Kausika! Because the tongue dhatu and the nature of the tongue dhatu are empty, a great bodhisattva does not perceive the tongue dhatu; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, and the natures of the taste dhatu through the feelings arising with tongue-contact as their condition, are empty, a great bodhisattva does not perceive the taste dhatu through the feelings arising with tongue-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the tongue dhatu, he does not train in the tongue dhatu; because he does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition, he does not train in the taste dhatu through the feelings arising with tongue-contact as their condition. Why is this?

Kausika! The emptiness of the tongue dhatu cannot perceive the emptiness of the tongue dhatu; the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot perceive the emptiness of the taste dhatu through the feelings arising with tongue-contact as their condition. Kausika!

The emptiness of the tongue dhatu cannot train in the emptiness of the tongue dhatu; the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot train in the emptiness of the taste dhatu through the feelings arising with tongue-contact as their condition.

Kausika! Because the body dhatu and the nature of the body dhatu are empty, a great bodhisattva does not perceive the body dhatu; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, and the natures of the tangible-object dhatu through the feelings arising with body-contact as their condition, are empty, a great bodhisattva does not perceive the tangible-object dhatu through the feelings arising with body-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the body dhatu, he does not train in the body dhatu; because he does not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition, he does not train in the tangible-object dhatu through the feelings arising with body-contact as their condition. Why is this?

Kausika! The emptiness of the body dhatu cannot perceive the emptiness of the body dhatu; the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition cannot perceive the emptiness of the tangible-object dhatu through the feelings arising with body-contact as their condition. Kausika!

The emptiness of the body dhatu cannot train in the emptiness of the body dhatu; the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition cannot train in the emptiness of the tangible-object dhatu through the feelings arising with body-contact as their condition.

Kausika! Because the mind dhatu and the nature of the mind dhatu are empty, a great bodhisattva does not perceive the mind dhatu. Because the Dharma dhatu, the mind-consciousness dhatu, mental contact, the feelings arising with mental contact as condition, and the nature of the Dharma dhatu through to the feelings arising with mental contact as condition are empty, a great bodhisattva does not perceive the Dharma dhatu through to the feelings arising with mental contact as condition.

Kausika! Because a great bodhisattva does not perceive the mind dhatu, the bodhisattva does not train in the mind dhatu. Because the bodhisattva does not perceive the Dharma dhatu, the mind-consciousness dhatu, mental contact, or the feelings arising with mental contact as condition, the bodhisattva does not train in the Dharma dhatu through to the feelings arising with mental contact as condition.

Why is this? Kausika! The emptiness of the mind dhatu cannot perceive the emptiness of the mind dhatu; the emptiness of the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition cannot perceive the emptiness of the Dharma dhatu through to the feelings arising with mental contact as condition.

Kausika! The emptiness of the mind dhatu cannot train in the emptiness of the mind dhatu; the emptiness of the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition cannot train in the emptiness of the Dharma dhatu through to the feelings arising with mental contact as condition.

Kausika! Because the earth dhatu and the nature of the earth dhatu are empty, a great bodhisattva does not perceive the earth dhatu. Because the water, fire, wind, space, and consciousness dhatus, together with their natures, are empty, a great bodhisattva does not perceive the water, fire, wind, space, or consciousness dhatus.

Kausika! Because a great bodhisattva does not perceive the earth dhatu, the bodhisattva does not train in the earth dhatu. Because the bodhisattva does not perceive the water, fire, wind, space, or consciousness dhatus, the bodhisattva does not train in the water, fire, wind, space, or consciousness dhatus.

Why is this? Kausika! The emptiness of the earth dhatu cannot perceive the emptiness of the earth dhatu; the emptiness of the water, fire, wind, space, and consciousness dhatus cannot perceive the emptiness of the water, fire, wind, space, and consciousness dhatus.

Kausika! The emptiness of the earth dhatu cannot train in the emptiness of the earth dhatu; the emptiness of the water, fire, wind, space, and consciousness dhatus cannot train in the emptiness of the water, fire, wind, space, and consciousness dhatus.

Volume 85

End