大般若波羅蜜多經

02

Kausika! Because the Noble Truth of suffering and the nature of the Noble Truth of suffering are empty, a great bodhisattva does not perceive the Noble Truth of suffering. Because the Noble Truths of the origin, cessation, and path, and the nature of the Noble Truths of the origin, cessation, and path are empty, a great bodhisattva does not perceive the Noble Truths of the origin, cessation, and path.

Kausika! Because a great bodhisattva does not perceive the Noble Truth of suffering, they do not train in the Noble Truth of suffering; because they do not perceive the Noble Truths of the origin, cessation, and path, they do not train in the Noble Truths of the origin, cessation, and path. Why is this?

Kausika! It is not the case that the emptiness of the Noble Truth of suffering perceives the emptiness of the Noble Truth of suffering; nor is it the case that the emptiness of the Noble Truths of the origin, cessation, and path perceives the emptiness of the Noble Truths of the origin, cessation, and path. Kausika!

It is not the case that the emptiness of the Noble Truth of suffering trains in the emptiness of the Noble Truth of suffering; nor is it the case that the emptiness of the Noble Truths of the origin, cessation, and path trains in the emptiness of the Noble Truths of the origin, cessation, and path.

Kausika! Because ignorance and the nature of ignorance are empty, a great bodhisattva does not perceive ignorance. Because 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, and the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are empty, a great bodhisattva does not perceive volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! Because a great bodhisattva does not perceive ignorance, they do not train in ignorance; because they do not perceive 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, they do not train in volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why is this? Kausika! It is not the case that the emptiness of ignorance perceives the emptiness of ignorance; nor is it the case that the emptiness of 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 perceives the emptiness of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! It is not the case that the emptiness of ignorance trains in the emptiness of ignorance; nor is it the case that the emptiness of 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 trains in the emptiness of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! Because internal emptiness and the nature of internal emptiness are empty, a great bodhisattva does not perceive internal emptiness. Because external emptiness, internal-and-external 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the self-nature of nonexistence,

and the nature of external emptiness through the emptiness of the self-nature of nonexistence are empty, a great bodhisattva does not perceive external emptiness through the emptiness of the self-nature of nonexistence.

Kausika! Because a great bodhisattva does not perceive internal emptiness, they do not train in internal emptiness; because they do not perceive external emptiness through the emptiness of the self-nature of nonexistence, they do not train in external emptiness through the emptiness of the self-nature of nonexistence. Why is this?

Kausika! It is not the case that the emptiness of internal emptiness perceives the emptiness of internal emptiness; nor is it the case that the emptiness of external emptiness through the emptiness of the self-nature of nonexistence perceives the emptiness of external emptiness through the emptiness of the self-nature of nonexistence. Kausika!

It is not the case that the emptiness of internal emptiness trains in the emptiness of internal emptiness; nor is it the case that the emptiness of external emptiness through the emptiness of the self-nature of nonexistence trains in the emptiness of external emptiness through the emptiness of the self-nature of nonexistence.

Kausika! Because suchness and the nature of suchness are empty, a great bodhisattva does not perceive suchness. Because the dharma-dhatu, the nature of dharmas, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the nature of the dharma-dhatu through the inconceivable realm are empty, a great bodhisattva does not perceive the dharma-dhatu through the inconceivable realm.

Kausika! Because a great bodhisattva does not perceive suchness, they do not train in suchness; because they do not perceive the dharma-dhatu through the inconceivable realm, they do not train in the dharma-dhatu through the inconceivable realm. Why is this?

Kausika! It is not the case that the emptiness of suchness perceives the emptiness of suchness; nor is it the case that the emptiness of the dharma-dhatu through the inconceivable realm perceives the emptiness of the dharma-dhatu through the inconceivable realm. Kausika!

It is not the case that the emptiness of suchness trains in the emptiness of suchness; nor is it the case that the emptiness of the dharma-dhatu through the inconceivable realm trains in the emptiness of the dharma-dhatu through the inconceivable realm.

Kausika! Because the perfection of generosity and the nature of the perfection of generosity are empty, a great bodhisattva does not perceive the perfection of generosity. Because the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, and the nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are empty, a great bodhisattva does not perceive the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita.

Kausika! Because a great bodhisattva does not perceive the perfection of generosity, they do not train in the perfection of generosity; because they do not perceive the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, they do not train in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita. Why is this?

Kausika! It is not the case that the emptiness of the perfection of generosity perceives the emptiness of the perfection of generosity; nor is it the case that the emptiness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita perceives the emptiness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita. Kausika!

It is not the case that the emptiness of the perfection of generosity trains in the emptiness of the perfection of generosity; nor is it the case that the emptiness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita trains in the emptiness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita.

Kausika! Because the four meditative absorptions and the nature of the four meditative absorptions are empty, a great bodhisattva does not perceive the four meditative absorptions. Because the four immeasurables and the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions are empty, a great bodhisattva does not perceive the four immeasurables and the four formless absorptions.

Kausika! Because a great bodhisattva does not perceive the four meditative absorptions, they do not train in the four meditative absorptions; because they do not perceive the four immeasurables and the four formless absorptions, they do not train in the four immeasurables and the four formless absorptions. Why is this?

Kausika! It is not the case that the emptiness of the four meditative absorptions perceives the emptiness of the four meditative absorptions; nor is it the case that the emptiness of the four immeasurables and the four formless absorptions perceives the emptiness of the four immeasurables and the four formless absorptions. Kausika!

It is not the case that the emptiness of the four meditative absorptions trains in the emptiness of the four meditative absorptions; nor is it the case that the emptiness of the four immeasurables and the four formless absorptions trains in the emptiness of the four immeasurables and the four formless absorptions.

Kausika! Because the eight liberations and the nature of the eight liberations are empty, a great bodhisattva does not perceive the eight liberations; because the eight spheres of mastery, the nine successive meditative attainments, the ten spheres of totality, and the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are empty, a great bodhisattva does not perceive the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality.

Kausika! Because a great bodhisattva does not perceive the eight liberations, the bodhisattva does not train in the eight liberations; because the bodhisattva does not perceive the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality, the bodhisattva does not train in the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality.

Why is this? Kausika! The emptiness of the eight liberations cannot perceive the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality cannot perceive the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

Kausika! The emptiness of the eight liberations cannot train in the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality cannot train in the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

Kausika! Because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty, a great bodhisattva does not perceive the four foundations of mindfulness; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eight factors of the Noble Path, and the nature of the four right efforts through the eight factors of the Noble Path are empty, a great bodhisattva does not perceive the four right efforts through the eight factors of the Noble Path.

Kausika! Because a great bodhisattva does not perceive the four foundations of mindfulness, the bodhisattva does not train in the four foundations of mindfulness; because the bodhisattva does not perceive 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, the bodhisattva does not train in the four right efforts through the eight factors of the Noble Path.

Why is this? Kausika! The emptiness of the four foundations of mindfulness cannot perceive the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path cannot perceive the emptiness of the four right efforts through the eight factors of the Noble Path.

Kausika! The emptiness of the four foundations of mindfulness cannot train in the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path cannot train in the emptiness of the four right efforts through the eight factors of the Noble Path.

Kausika! Because the gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty, a great bodhisattva does not perceive the gateway to liberation through emptiness; because the gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty, a great bodhisattva does not perceive the gateways to liberation through signlessness or wishlessness.

Kausika! Because a great bodhisattva does not perceive the gateway to liberation through emptiness, the bodhisattva does not train in the gateway to liberation through emptiness; because the bodhisattva does not perceive the gateways to liberation through signlessness or wishlessness, the bodhisattva does not train in the gateways to liberation through signlessness or wishlessness. Why is this?

Kausika! The emptiness of the gateway to liberation through emptiness cannot perceive the emptiness of the gateway to liberation through emptiness; the emptiness of the gateways to liberation through signlessness and wishlessness cannot perceive the emptiness of the gateways to liberation through signlessness and wishlessness. Kausika!

The emptiness of the gateway to liberation through emptiness cannot train in the emptiness of the gateway to liberation through emptiness; the emptiness of the gateways to liberation through signlessness and wishlessness cannot train in the emptiness of the gateways to liberation through signlessness and wishlessness.

Kausika! Because the five kinds of eyes and the nature of the five kinds of eyes are empty, a great bodhisattva does not perceive the five kinds of eyes; because the six superknowledges and the nature of the six superknowledges are empty, a great bodhisattva does not perceive the six superknowledges. Kausika!

Because a great bodhisattva does not perceive the five kinds of eyes, the bodhisattva does not train in the five kinds of eyes; because the bodhisattva does not perceive the six superknowledges, the bodhisattva does not train in the six superknowledges. Why is this? Kausika!

The emptiness of the five kinds of eyes cannot perceive the emptiness of the five kinds of eyes; the emptiness of the six superknowledges cannot perceive the emptiness of the six superknowledges. Kausika! The emptiness of the five kinds of eyes cannot train in the emptiness of the five kinds of eyes; the emptiness of the six superknowledges cannot train in the emptiness of the six superknowledges.

Kausika! Because the ten powers of a Buddha and the nature of the ten powers of a Buddha are empty, a great bodhisattva does not perceive the ten powers of a Buddha; because the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are empty, a great bodhisattva does not perceive the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! Because a great bodhisattva does not perceive the ten powers of a Buddha, the bodhisattva does not train in the ten powers of a Buddha; because the bodhisattva does not perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, the bodhisattva does not train in the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Why is this? Kausika! The emptiness of the ten powers of a Buddha cannot perceive the emptiness of the ten powers of a Buddha; the emptiness of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot perceive the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! The emptiness of the ten powers of a Buddha cannot train in the emptiness of the ten powers of a Buddha; the emptiness of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot train in the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! Because the Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty, a great bodhisattva does not perceive the Dharma of non-forgetfulness; because the nature of constant equanimity and the nature of the nature of constant equanimity are empty, a great bodhisattva does not perceive the nature of constant equanimity. Kausika!

Because a great bodhisattva does not perceive the Dharma of non-forgetfulness, the bodhisattva does not train in the Dharma of non-forgetfulness; because the bodhisattva does not perceive the nature of constant equanimity, the bodhisattva does not train in the nature of constant equanimity. Why is this? Kausika!

The emptiness of the Dharma of non-forgetfulness cannot perceive the emptiness of the Dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot perceive the emptiness of the nature of constant equanimity. Kausika! The emptiness of the Dharma of non-forgetfulness cannot train in the emptiness of the Dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot train in the emptiness of the nature of constant equanimity.

Kausika! Because the knowledge of all and the nature of the knowledge of all are empty, a great bodhisattva does not perceive the knowledge of all; because the knowledge of path-aspects, the knowledge of all aspects, and the nature of the knowledge of path-aspects and the knowledge of all aspects are empty, a great bodhisattva does not perceive the knowledge of path-aspects or the knowledge of all aspects. Kausika!

Because a great bodhisattva does not perceive the knowledge of all, the great bodhisattva does not train in the knowledge of all; because the great bodhisattva does not perceive the knowledge of path-aspects or the knowledge of all aspects, the great bodhisattva does not train in the knowledge of path-aspects or the knowledge of all aspects. Why is this? Kausika!

The emptiness of the knowledge of all cannot perceive the emptiness of the knowledge of all; the emptiness of the knowledge of path-aspects and the knowledge of all aspects cannot perceive the emptiness of the knowledge of path-aspects and the knowledge of all aspects. Kausika! The emptiness of the knowledge of all cannot train in the emptiness of the knowledge of all; the emptiness of the knowledge of path-aspects and the knowledge of all aspects cannot train in the emptiness of the knowledge of path-aspects and the knowledge of all aspects.

Kausika! Because all dharani gateways and the nature of all dharani gateways are empty, a great bodhisattva does not perceive any dharani gateway; because all samadhi gateways and the nature of all samadhi gateways are empty, a great bodhisattva does not perceive any samadhi gateway. Kausika!

Because a great bodhisattva does not perceive any dharani gateway, the great bodhisattva does not train in any dharani gateway; because the great bodhisattva does not perceive any samadhi gateway, the great bodhisattva does not train in any samadhi gateway. Why is this? Kausika!

The emptiness of all dharani gateways cannot perceive the emptiness of all dharani gateways; the emptiness of all samadhi gateways cannot perceive the emptiness of all samadhi gateways. Kausika! The emptiness of all dharani gateways cannot train in the emptiness of all dharani gateways; the emptiness of all samadhi gateways cannot train in the emptiness of all samadhi gateways.

Kausika! Because a stream-enterer and the nature of a stream-enterer are empty, a great bodhisattva does not perceive a stream-enterer; because a once-returner, a non-returner, an arhat, and the nature of a once-returner, a non-returner, and an arhat are empty, a great bodhisattva does not perceive a once-returner, a non-returner, or an arhat. Kausika!

Because a great bodhisattva does not perceive a stream-enterer, the great bodhisattva does not train in the state of a stream-enterer; because the great bodhisattva does not perceive a once-returner, a non-returner, or an arhat, the great bodhisattva does not train in the state of a once-returner, a non-returner, or an arhat. Why is this? Kausika!

The emptiness of a stream-enterer cannot perceive the emptiness of a stream-enterer; the emptiness of a once-returner, a non-returner, and an arhat cannot perceive the emptiness of a once-returner, a non-returner, and an arhat. Kausika! The emptiness of a stream-enterer cannot train in the emptiness of a stream-enterer; the emptiness of a once-returner, a non-returner, and an arhat cannot train in the emptiness of a once-returner, a non-returner, and an arhat.

Kausika! Because the approach to stream-entry, the fruit of stream-entry, and the nature of the approach to stream-entry and the fruit of stream-entry are empty, a great bodhisattva does not perceive the approach to stream-entry or the fruit of stream-entry; because the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, the fruit of arhatship, and their nature, from the approach to once-returning through the fruit of arhatship, are empty, a great bodhisattva does not perceive any of them, from the approach to once-returning through the fruit of arhatship.

Kausika! Because a great bodhisattva does not perceive the approach to stream-entry or the fruit of stream-entry, the great bodhisattva does not train in the approach to stream-entry or the fruit of stream-entry; because the great bodhisattva does not perceive the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, or the fruit of arhatship, the great bodhisattva does not train in any of them, from the approach to once-returning through the fruit of arhatship.

Why is this? Kausika! The emptiness of the approach to stream-entry and the fruit of stream-entry cannot perceive the emptiness of the approach to stream-entry and the fruit of stream-entry; the emptiness of the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship cannot perceive the emptiness of any of them, from the approach to once-returning through the fruit of arhatship.

Kausika! The emptiness of the approach to stream-entry and the fruit of stream-entry cannot train in the emptiness of the approach to stream-entry and the fruit of stream-entry; the emptiness of the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship cannot train in the emptiness of any of them, from the approach to once-returning through the fruit of arhatship.

Kausika! Because a pratyekabuddha and the nature of a pratyekabuddha are empty, a great bodhisattva does not perceive a pratyekabuddha; because the approach to pratyekabuddhahood, the fruit of pratyekabuddhahood, and the nature of the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood are empty, a great bodhisattva does not perceive the approach to pratyekabuddhahood or the fruit of pratyekabuddhahood. Kausika!

Because a great bodhisattva does not perceive a pratyekabuddha, the great bodhisattva does not train in the state of a pratyekabuddha; because the great bodhisattva does not perceive the approach to pratyekabuddhahood or the fruit of pratyekabuddhahood, the great bodhisattva does not train in the approach to pratyekabuddhahood or the fruit of pratyekabuddhahood. Why is this? Kausika!

The emptiness of a pratyekabuddha cannot perceive the emptiness of a pratyekabuddha; the emptiness of the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood cannot perceive the emptiness of the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood. Kausika! The emptiness of a pratyekabuddha cannot train in the emptiness of a pratyekabuddha; the emptiness of the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood cannot train in the emptiness of the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood.

Kausika! Because a great bodhisattva and the nature of a great bodhisattva are empty, a great bodhisattva does not perceive a great bodhisattva; because Samyaksambuddha and the nature of Samyaksambuddha are empty, a great bodhisattva does not perceive Samyaksambuddha. Kausika!

Because a great bodhisattva does not perceive a great bodhisattva, the great bodhisattva does not train in the state of a great bodhisattva; because the great bodhisattva does not perceive Samyaksambuddha, the great bodhisattva does not train in Samyaksambuddhahood. Why is this? Kausika!

The emptiness of a great bodhisattva cannot perceive the emptiness of a great bodhisattva; the emptiness of Samyaksambuddha cannot perceive the emptiness of Samyaksambuddha. Kausika! The emptiness of a great bodhisattva cannot train in the emptiness of a great bodhisattva; the emptiness of Samyaksambuddha cannot train in the emptiness of Samyaksambuddha.

Kausika! Because the Dharma of a great bodhisattva and the nature of the Dharma of a great bodhisattva are empty, a great bodhisattva does not perceive the Dharma of a great bodhisattva; because the fruit of supreme enlightenment and the nature of the fruit of supreme enlightenment are empty, a great bodhisattva does not perceive the fruit of supreme enlightenment. Kausika!

Because a great bodhisattva does not perceive the Dharma of a great bodhisattva, the great bodhisattva does not train in the Dharma of a great bodhisattva; because the great bodhisattva does not perceive the fruit of supreme enlightenment, the great bodhisattva does not train in the fruit of supreme enlightenment. Why is this? Kausika!

The emptiness of the Dharma of a great bodhisattva cannot perceive the emptiness of the Dharma of a great bodhisattva; the emptiness of the fruit of supreme enlightenment cannot perceive the emptiness of the fruit of supreme enlightenment. Kausika! The emptiness of the Dharma of a great bodhisattva cannot train in the emptiness of the Dharma of a great bodhisattva; the emptiness of the fruit of supreme enlightenment cannot train in the emptiness of the fruit of supreme enlightenment.

Kausika! Because the Śrāvaka Vehicle and the nature of the Śrāvaka Vehicle are empty, a great bodhisattva does not perceive the Śrāvaka Vehicle. Because the Pratyekabuddha Vehicle, the Supreme Vehicle, and the natures of the Pratyekabuddha Vehicle and the Supreme Vehicle are empty, a great bodhisattva does not perceive the Pratyekabuddha Vehicle or the Supreme Vehicle.

Kausika! Because a great bodhisattva does not perceive the Śrāvaka Vehicle, that bodhisattva does not train in the Śrāvaka Vehicle; because that bodhisattva does not perceive the Pratyekabuddha Vehicle or the Supreme Vehicle, that bodhisattva does not train in the Pratyekabuddha Vehicle or the Supreme Vehicle. Why is this?

Kausika! The emptiness of the Śrāvaka Vehicle cannot perceive the emptiness of the Śrāvaka Vehicle; the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle cannot perceive the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle. Kausika!

The emptiness of the Śrāvaka Vehicle cannot train in the emptiness of the Śrāvaka Vehicle; the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle cannot train in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle.

Kausika! If a great bodhisattva does not train in emptiness, then that great bodhisattva has trained in emptiness. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of form and does not train in the emptiness of feeling, perception, formations, and consciousness, then that great bodhisattva has trained in the emptiness of form and has trained in the emptiness of feeling, perception, formations, and consciousness. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the eye ayatana and does not train in the emptiness of the ear, nose, tongue, body, and mind ayatanas, then that great bodhisattva has trained in the emptiness of the eye ayatana and has trained in the emptiness of the ear, nose, tongue, body, and mind ayatanas. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the form ayatana and does not train in the emptiness of the sound, odor, taste, tangible object, and dharma ayatanas, then that great bodhisattva has trained in the emptiness of the form ayatana and has trained in the emptiness of the sound, odor, taste, tangible object, and dharma ayatanas. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the eye dhatu and does not train in the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, then that great bodhisattva has trained in the emptiness of the eye dhatu and has trained in the emptiness of the form dhatu through to the feelings arising with eye-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the ear dhatu and does not train in the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, then that great bodhisattva has trained in the emptiness of the ear dhatu and has trained in the emptiness of the sound dhatu through to the feelings arising with ear-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the nose dhatu and does not train in the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, then that great bodhisattva has trained in the emptiness of the nose dhatu and has trained in the emptiness of the odor dhatu through to the feelings arising with nose-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the tongue dhatu and does not train in the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, then that great bodhisattva has trained in the emptiness of the tongue dhatu and has trained in the emptiness of the taste dhatu through to the feelings arising with tongue-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the body dhatu and does not train in the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, then that great bodhisattva has trained in the emptiness of the body dhatu and has trained in the emptiness of the tangible-object dhatu through to the feelings arising with body-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the mind dhatu and does not train in the emptiness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, then that great bodhisattva has trained in the emptiness of the mind dhatu and has trained in the emptiness of the dharma dhatu through to the feelings arising with mind-contact as condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the earth dhatu and does not train in the emptiness of the water, fire, wind, space, and consciousness dhatus, then that great bodhisattva has trained in the emptiness of the earth dhatu and has trained in the emptiness of the water, fire, wind, space, and consciousness dhatus. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the Noble Truth of suffering and does not train in the emptiness of the Noble Truths of origin, cessation, and the path, then that great bodhisattva has trained in the emptiness of the Noble Truth of suffering and has trained in the emptiness of the Noble Truths of origin, cessation, and the path. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of ignorance and does not train in the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, then that great bodhisattva has trained in the emptiness of ignorance and has trained in the emptiness of formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of internal emptiness and does not train in the emptiness of external emptiness, internal-and-external 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

then that great bodhisattva has trained in the emptiness of internal emptiness and has trained in the emptiness of external emptiness through to the emptiness of the self-nature of nonexistence.

Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of suchness and does not train in the emptiness of the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm—which are merely designations—then that great bodhisattva has trained in the emptiness of suchness and has trained in the emptiness of the dharma dhatu through to the inconceivable realm. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the perfection of giving and does not train in the emptiness of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita, then that great bodhisattva has trained in the emptiness of the perfection of giving and has trained in the emptiness of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the four dhyanas and does not train in the emptiness of the four immeasurables and the four formless concentrations, then that great bodhisattva has trained in the emptiness of the four dhyanas and has trained in the emptiness of the four immeasurables and the four formless concentrations. Why is this? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the eight liberations; does not train in the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, then that great bodhisattva has trained in the emptiness of the eight liberations and has trained in the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the four foundations of mindfulness; does not train in the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, then that great bodhisattva has trained in the emptiness of the four foundations of mindfulness and has trained in the emptiness of the four right efforts through the Noble Eightfold Path. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the gateway to liberation through emptiness; does not train in the emptiness of the gateways to liberation through signlessness and wishlessness, then that great bodhisattva has trained in the emptiness of the gateway to liberation through emptiness and has trained in the emptiness of the gateways to liberation through signlessness and wishlessness. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the five kinds of eyes; does not train in the emptiness of the six superknowledges, then that great bodhisattva has trained in the emptiness of the five kinds of eyes and has trained in the emptiness of the six superknowledges. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the ten powers of a Buddha; does not train in the emptiness of 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, then that great bodhisattva has trained in the emptiness of the ten powers of a Buddha and has trained in the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the Dharma of non-forgetfulness; does not train in the emptiness of the nature of perpetual equanimity, then that great bodhisattva has trained in the emptiness of the Dharma of non-forgetfulness and has trained in the emptiness of the nature of perpetual equanimity. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the knowledge of all things; does not train in the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects, then that great bodhisattva has trained in the emptiness of the knowledge of all things and has trained in the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of all dharani gateways; does not train in the emptiness of all samadhi gateways, then that great bodhisattva has trained in the emptiness of all dharani gateways and has trained in the emptiness of all samadhi gateways. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of a stream-enterer; does not train in the emptiness of a once-returner, a non-returner, and an arhat, then that great bodhisattva has trained in the emptiness of a stream-enterer and has trained in the emptiness of a once-returner, a non-returner, and an arhat. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of one practicing toward stream-entry and the fruit of stream-entry; does not train in the emptiness of one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, and one practicing toward arhatship and the fruit of arhatship, then that great bodhisattva has trained in the emptiness of one practicing toward stream-entry and the fruit of stream-entry and has trained in the emptiness of one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, and one practicing toward arhatship and the fruit of arhatship. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of a pratyekabuddha; does not train in the emptiness of one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood, then that great bodhisattva has trained in the emptiness of a pratyekabuddha and has trained in the emptiness of one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of a great bodhisattva; does not train in the emptiness of Samyaksaṃbuddha, then that great bodhisattva has trained in the emptiness of a great bodhisattva and has trained in the emptiness of Samyaksaṃbuddha. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the qualities of a great bodhisattva; does not train in the emptiness of the fruit of supreme awakening, then that great bodhisattva has trained in the emptiness of the qualities of a great bodhisattva and has trained in the emptiness of the fruit of supreme awakening. Why? Because there is no duality.

Kauśika! If a great bodhisattva does not train in the emptiness of the Śrāvaka Vehicle; does not train in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle, then that great bodhisattva has trained in the emptiness of the Śrāvaka Vehicle and has trained in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle. Why? Because there is no duality.

Kausika! If a great bodhisattva trains in the emptiness of form as nondual, and trains in the emptiness of feeling, perception, formations, and consciousness as nondual; Kausika! If a great bodhisattva trains in the emptiness of the eye ayatana as nondual, and trains in the emptiness of the ear, nose, tongue, body, and mind ayatanas as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the form ayatana as nondual, and trains in the emptiness of the sound, odor, taste, tangible object, and dharma ayatanas as nondual; Kausika! If a great bodhisattva trains in the emptiness of the eye dhatu as nondual, and trains in the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the ear dhatu as nondual, and trains in the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact as nondual; Kausika! If a great bodhisattva trains in the emptiness of the nose dhatu as nondual, and trains in the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the tongue dhatu as nondual, and trains in the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact as nondual; Kausika! If a great bodhisattva trains in the emptiness of the body dhatu as nondual, and trains in the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the mind dhatu as nondual, and trains in the emptiness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact as nondual; Kausika! If a great bodhisattva trains in the emptiness of the earth dhatu as nondual, and trains in the emptiness of the water, fire, wind, space, and consciousness dhatus as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the Noble Truth of suffering as nondual, and trains in the emptiness of the Noble Truths of origin, cessation, and the path as nondual; Kausika! If a great bodhisattva trains in the emptiness of ignorance as nondual, and trains in the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair as nondual; Kausika!

If a great bodhisattva trains in the emptiness of inner emptiness as nondual, and trains in the emptiness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual 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 as nondual; Kausika!

If a great bodhisattva trains in the emptiness of suchness as nondual, and trains in the emptiness of the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature apart from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm as nondual; Kausika! If a great bodhisattva trains in the emptiness of the perfection of generosity as nondual, and trains in the emptiness of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the four meditative absorptions as nondual, and trains in the emptiness of the four immeasurables and the four formless attainments as nondual; Kausika! If a great bodhisattva trains in the emptiness of the eight liberations as nondual, and trains in the emptiness of the eight spheres of mastery, the nine successive attainments, and the ten totalities as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the four establishments of mindfulness as nondual, and trains in the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path as nondual; Kausika! If a great bodhisattva trains in the emptiness of the liberation gateway of emptiness as nondual, and trains in the emptiness of the liberation gateways of signlessness and wishlessness as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the five kinds of eyes as nondual, and trains in the emptiness of the six superknowledges as nondual; Kausika! If a great bodhisattva trains in the emptiness of the Buddha’s ten powers as nondual, and trains in the emptiness of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the Dharma of never losing mindfulness as nondual, and trains in the emptiness of the nature of perpetual equanimity as nondual; Kausika! If a great bodhisattva trains in the emptiness of the knowledge of all things as nondual, and trains in the emptiness of the knowledge of path-aspects and the knowledge of all aspects as nondual; Kausika! If a great bodhisattva trains in the emptiness of all dharani gateways as nondual, and trains in the emptiness of all samadhi gateways as nondual; Kausika!

If a great bodhisattva trains in the emptiness of a stream-enterer as nondual, and trains in the emptiness of a once-returner, a non-returner, and an arhat as nondual; Kausika! If a great bodhisattva trains in the emptiness of one practicing toward stream-entry and the fruit of stream-entry as nondual, and trains in the emptiness of 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 as nondual; Kausika!

If a great bodhisattva trains in the emptiness of a pratyekabuddha as nondual, and trains in the emptiness of one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood as nondual; Kausika! If a great bodhisattva trains in the emptiness of a great bodhisattva as nondual, and trains in the emptiness of a samyaksambuddha as nondual; Kausika! If a great bodhisattva trains in the emptiness of the dharmas of a great bodhisattva as nondual, and trains in the emptiness of the fruit of unsurpassed awakening as nondual; Kausika!

If a great bodhisattva trains in the emptiness of the Sravaka Vehicle as nondual, and trains in the emptiness of the Pratyekabuddha Vehicle and the Unsurpassed Vehicle as nondual; then, Kausika, that great bodhisattva is able to train in the perfection of generosity and is able to train in the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. Why? Because they are nondual.

Kausika! That great bodhisattva is able to train in inner emptiness and is able to train in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual 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.

Why? Because they are nondual. Kausika!

That great bodhisattva is able to train in suchness and is able to train in the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature apart from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in the Noble Truth of suffering, and is able to train in the Noble Truths of origination, cessation, and the path.

Why? Because there are no two divisions. Kausika!

That great bodhisattva is able to train in the four dhyanas, and is able to train in the four immeasurables and the four formless concentrations. Why? Because there are no two divisions.

Kausika! That great bodhisattva is able to train in the eight liberations, and is able to train in the eight spheres of mastery, the nine successive concentrations, and the ten totalities. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in the four foundations of mindfulness, and is able to train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Why? Because there are no two divisions. Kausika!

That great bodhisattva is able to train in the liberation gateway of emptiness, and is able to train in the liberation gateways of signlessness and wishlessness. Why? Because there are no two divisions.

Kausika! That great bodhisattva is able to train in the five kinds of eyes, and is able to train in the six superknowledges. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in the ten powers of a Buddha, and is able to train in 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.

Why? Because there are no two divisions. Kausika!

That great bodhisattva is able to train in the quality of never losing mindfulness, and is able to train in the nature of constant equanimity. Why? Because there are no two divisions.

Kausika! That great bodhisattva is able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in all dharani gateways, and is able to train in all samadhi gateways.

Why? Because there are no two divisions. Kausika!

That great bodhisattva is able to train in stream-entry, and is able to train in once-returning, non-returning, and arhatship. Why? Because there are no two divisions.

Kausika! That great bodhisattva is able to train in the path to stream-entry and the fruit of stream-entry, and is able to 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, and the fruit of arhatship. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in pratyekabuddhahood, and is able to train in the path to pratyekabuddhahood and the fruit of pratyekabuddhahood.

Why? Because there are no two divisions. Kausika!

That great bodhisattva is able to train as a great bodhisattva, and is able to train in samyaksambuddhahood. Why? Because there are no two divisions.

Kausika! That great bodhisattva is able to train in the qualities of a great bodhisattva, and is able to train in the fruit of unsurpassed enlightenment. Why?

Because there are no two divisions. Kausika! That great bodhisattva is able to train in the sravaka vehicle, and is able to train in the pratyekabuddha vehicle and the unsurpassed vehicle.

Why? Because there are no two divisions.

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