大般若波羅蜜多經

03

Kausika! If a great bodhisattva is able to train in the nonduality of the perfection of generosity, and is able to train in the nonduality of the perfections of pure ethical conduct, patience, diligence, meditative concentration, and prajnaparamita, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of inner emptiness, and is able to train in the nonduality of 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, then that great bodhisattva is able to train in immeasurable, countless, boundless,

inconceivable, pure Buddha-Dharmas.

Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of suchness, and is able to train in the nonduality of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the Noble Truth of suffering, and is able to train in the nonduality of the Noble Truths of its origin, cessation, and the path, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the four meditative concentrations, and is able to train in the nonduality of the four immeasurables and the four formless absorptions, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the eight liberations, and is able to train in the nonduality of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the four foundations of mindfulness, and is able to train in the nonduality of 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, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the liberation gateway of emptiness, and is able to train in the nonduality of the liberation gateways of signlessness and wishlessness, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the five kinds of eyes, and is able to train in the nonduality of the six superknowledges, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the Buddha's ten powers, and is able to train in the nonduality of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the Dharma free from forgetfulness, and is able to train in the nonduality of the nature of constant equanimity, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the knowledge of all things, and is able to train in the nonduality of the knowledge of the aspects of the paths and the knowledge of all aspects, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of all dharani gateways, and is able to train in the nonduality of all samadhi gateways, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the stage of a stream-enterer, and is able to train in the nonduality of the stages of a once-returner, a non-returner, and an arhat, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of one practicing toward stream-entry and the fruit of stream-entry, and is able to train in the nonduality 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 is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the stage of a pratyekabuddha, and is able to train in the nonduality of one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the stage of a great bodhisattva, and is able to train in the nonduality of the stage of a Samyaksambuddha, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the dharmas of a great bodhisattva, and is able to train in the nonduality of the fruit of unsurpassed awakening, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in the nonduality of the Hearers' Vehicle, and is able to train in the nonduality of the Pratyekabuddha Vehicle and the Unsurpassed Vehicle, then that great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas. Why? Because of nonduality.

Kausika! If a great bodhisattva is able to train in immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, then that great bodhisattva does not train for the increase or decrease of form, nor does that great bodhisattva train for the increase or decrease of feeling, perception, formations, or consciousness. Why? Because the form skandha and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the eye ayatana, nor for the increase or decrease of the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the form ayatana, nor for the increase or decrease of the sound, odor, taste, tangible object, or dharma ayatana. Why? Because the form ayatana and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the eye dhatu, nor for the increase or decrease of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition. Why? Because the eye dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the ear dhatu, nor for the increase or decrease of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition. Why? Because the ear dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the nose dhatu, nor for the increase or decrease of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition. Why? Because the nose dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the tongue dhatu, nor for the increase or decrease of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition. Why? Because the tongue dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the body dhatu, nor for the increase or decrease of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition. Why? Because the body dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the mind dhatu, nor for the increase or decrease of the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition. Why? Because the mind dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the earth dhatu, nor for the increase or decrease of the water, fire, wind, space, or consciousness dhatu. Why? Because the earth dhatu and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the Noble Truth of suffering, nor for the increase or decrease of the Noble Truths of its origin, cessation, or the path. Why? Because the Noble Truth of suffering and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of ignorance, nor for the increase or decrease of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why? Because ignorance and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of inner emptiness, nor for the increase or decrease of 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, or emptiness of the self-nature of nonexistence.

Why? Because inner emptiness and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of suchness, nor for the increase or decrease of the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. Why? Because suchness and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the perfection of generosity, nor for the increase or decrease of the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita. Why? Because the perfection of generosity and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the four meditative absorptions, nor for the increase or decrease of the four immeasurables or the four formless concentrations. Why? Because the four meditative absorptions and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the eight liberations, nor for the increase or decrease of the eight spheres of mastery, the nine successive concentrations, or the ten totality spheres. Why? Because the eight liberations and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the four foundations of mindfulness, nor for the increase or decrease of 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? Because the four foundations of mindfulness and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the gateway to liberation through emptiness, nor for the increase or decrease of the gateways to liberation through signlessness or wishlessness. Why? Because the gateway to liberation through emptiness and so forth are nondual.

Śakra! If a great bodhisattva is able to train in the immeasurable, innumerable, boundless, inconceivable, pure Buddha-dharmas, that great bodhisattva does not train for the increase or decrease of the five kinds of eyes, nor for the increase or decrease of the six superknowledges. Why? Because the five kinds of eyes and so forth are nondual.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of the Buddha’s ten powers, nor does he train for the increase or decrease of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. Why? Because the Buddha’s ten powers and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of the Dharma of never losing mindfulness, nor does he train for the increase or decrease of the nature of constant equanimity. Why? Because the Dharma of never losing mindfulness and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of the knowledge of all things, nor does he train for the increase or decrease of the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because the knowledge of all things and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of any dharani gateway, nor does he train for the increase or decrease of any samadhi gateway. Why? Because all dharani gateways and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of a stream-enterer, nor does he train for the increase or decrease of a once-returner, non-returner, or arhat. Why? Because a stream-enterer and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of one practicing toward stream-entry or the fruit of stream-entry, nor does he train for the increase or decrease 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, or the fruit of arhatship. Why? Because one practicing toward stream-entry, the fruit of stream-entry, and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of a pratyekabuddha, nor does he train for the increase or decrease of one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Why? Because a pratyekabuddha and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of a great bodhisattva, nor does he train for the increase or decrease of a samyaksambuddha. Why? Because a great bodhisattva and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of the qualities of a great bodhisattva, nor does he train for the increase or decrease of unsurpassed perfect awakening. Why? Because the qualities of a great bodhisattva and so forth are not divided into two.

Kausika! If a great bodhisattva is capable of training in the immeasurable, countless, boundless, inconceivable, pure Buddha-Dharmas, that great bodhisattva does not train for the increase or decrease of the Sravaka Vehicle, nor does he train for the increase or decrease of the Pratyekabuddha Vehicle or the Unsurpassed Vehicle. Why? Because the Sravaka Vehicle and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of form without regard to its increase or decrease, and trains in the nonduality of feeling, perception, volitional formations, and consciousness without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of form, nor does he train for the appropriation or destruction of feeling, perception, volitional formations, or consciousness. Why? Because the form skandha and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the eye ayatana without regard to its increase or decrease, and trains in the nonduality of the ear, nose, tongue, body, and mind ayatanas without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the eye ayatana, nor does he train for the appropriation or destruction of the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the form ayatana without regard to its increase or decrease, and trains in the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the form ayatana, nor does he train for the appropriation or destruction of the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the form ayatana and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the eye dhatu without regard to its increase or decrease, and trains in the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising through eye-contact as a condition without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the eye dhatu, nor does he train for the appropriation or destruction of the form dhatu through to the feelings arising through eye-contact as a condition. Why? Because the eye dhatu and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the ear dhatu without regard to its increase or decrease, and trains in the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising through ear-contact as a condition without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the ear dhatu, nor does he train for the appropriation or destruction of the sound dhatu through to the feelings arising through ear-contact as a condition. Why? Because the ear dhatu and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the nose dhatu without regard to its increase or decrease, and trains in the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising through nose-contact as a condition without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the nose dhatu, nor does he train for the appropriation or destruction of the odor dhatu through to the feelings arising through nose-contact as a condition. Why? Because the nose dhatu and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the tongue dhatu without regard to its increase or decrease, and trains in the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising through tongue-contact as a condition without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the tongue dhatu, nor does he train for the appropriation or destruction of the taste dhatu through to the feelings arising through tongue-contact as a condition. Why? Because the tongue dhatu and so forth are not divided into two.

Kausika! If a great bodhisattva trains in the nonduality of the body dhatu without regard to its increase or decrease, and trains in the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising through body-contact as a condition without regard to their increase or decrease, that great bodhisattva does not train for the appropriation or destruction of the body dhatu, nor does he train for the appropriation or destruction of the tangible-object dhatu through to the feelings arising through body-contact as a condition. Why? Because the body dhatu and so forth are not divided into two.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the mind dhatu, and does not train in nonduality with regard to the increase or decrease of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, then that great bodhisattva does not train with regard to the appropriation or destruction of the mind dhatu, nor does that great bodhisattva train with regard to the appropriation or destruction of the dharma dhatu through to the feelings arising with mental contact as condition. Why? Because the mind dhatu and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the earth dhatu, and does not train in nonduality with regard to the increase or decrease of the water, fire, wind, space, or consciousness dhatu, then that great bodhisattva does not train with regard to the appropriation or destruction of the earth dhatu, nor does that great bodhisattva train with regard to the appropriation or destruction of the water, fire, wind, space, or consciousness dhatu. Why? Because the earth dhatu and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the Noble Truth of suffering, and does not train in nonduality with regard to the increase or decrease of the Noble Truths of the origin, cessation, or path, then that great bodhisattva does not train with regard to the appropriation or destruction of the Noble Truth of suffering, nor does that great bodhisattva train with regard to the appropriation or destruction of the Noble Truths of the origin, cessation, or path. Why? Because the Noble Truth of suffering and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of ignorance, and does not train in nonduality with regard to the increase or decrease of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress, then that great bodhisattva does not train with regard to the appropriation or destruction of ignorance, nor does that great bodhisattva train with regard to the appropriation or destruction of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why? Because ignorance and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of inner emptiness, and does not train in nonduality with regard to the increase or decrease 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 dispersal, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence,

then that great bodhisattva does not train with regard to the appropriation or destruction of inner emptiness, nor does that great bodhisattva train with regard to the appropriation or destruction of outer emptiness through to the emptiness of the self-nature of nonexistence.

Why? Because inner emptiness and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of suchness, and does not train in nonduality with regard to the increase or decrease of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, which are merely designations, then that great bodhisattva does not train with regard to the appropriation or destruction of suchness, nor does that great bodhisattva train with regard to the appropriation or destruction of the dharma realm through to the inconceivable realm. Why? Because suchness and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the perfection of generosity, and does not train in nonduality with regard to the increase or decrease of the perfections of moral discipline, patience, diligence, meditation, or prajnaparamita, then that great bodhisattva does not train with regard to the appropriation or destruction of the perfection of generosity, nor does that great bodhisattva train with regard to the appropriation or destruction of the perfections of moral discipline, patience, diligence, meditation, or prajnaparamita. Why? Because the perfection of generosity and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the four dhyanas, and does not train in nonduality with regard to the increase or decrease of the four immeasurables or the four formless absorptions, then that great bodhisattva does not train with regard to the appropriation or destruction of the four dhyanas, nor does that great bodhisattva train with regard to the appropriation or destruction of the four immeasurables or the four formless absorptions. Why? Because the four dhyanas and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the eight liberations, and does not train in nonduality with regard to the increase or decrease of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, then that great bodhisattva does not train with regard to the appropriation or destruction of the eight liberations, nor does that great bodhisattva train with regard to the appropriation or destruction of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality. Why? Because the eight liberations and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the four foundations of mindfulness, and does not train in nonduality with regard to the increase or decrease of 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, then that great bodhisattva does not train with regard to the appropriation or destruction of the four foundations of mindfulness, nor does that great bodhisattva train with regard to the appropriation or destruction of the four right efforts through to the eightfold Noble Path. Why? Because the four foundations of mindfulness and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the gateway to liberation through emptiness, and does not train in nonduality with regard to the increase or decrease of the gateways to liberation through signlessness or wishlessness, then that great bodhisattva does not train with regard to the appropriation or destruction of the gateway to liberation through emptiness, nor does that great bodhisattva train with regard to the appropriation or destruction of the gateways to liberation through signlessness or wishlessness. Why? Because the gateway to liberation through emptiness and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the five kinds of eyes, and does not train in nonduality with regard to the increase or decrease of the six superknowledges, then that great bodhisattva does not train with regard to the appropriation or destruction of the five kinds of eyes, nor does that great bodhisattva train with regard to the appropriation or destruction of the six superknowledges. Why? Because the five kinds of eyes and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the Buddha’s ten powers, and does not train in nonduality with regard to the increase or decrease of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, then that great bodhisattva does not train with regard to the appropriation or destruction of the Buddha’s ten powers, nor does that great bodhisattva train with regard to the appropriation or destruction of the four fearlessnesses through to the eighteen distinctive qualities of a Buddha. Why? Because the Buddha’s ten powers and so forth are nondual.

Kauśika! If a great bodhisattva does not train in nonduality with regard to the increase or decrease of the quality of never losing mindfulness, and does not train in nonduality with regard to the increase or decrease of the nature of constant equanimity, then that great bodhisattva does not train with regard to the appropriation or destruction of the quality of never losing mindfulness, nor does that great bodhisattva train with regard to the appropriation or destruction of the nature of constant equanimity. Why? Because the quality of never losing mindfulness and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of the knowledge of all things, and does not train in nonduality for the increase or decrease of the knowledge of path-aspects or the knowledge of all aspects, then that great bodhisattva does not train for the appropriation or destruction of the knowledge of all things, nor does that great bodhisattva train for the appropriation or destruction of the knowledge of path-aspects or the knowledge of all aspects. Why? Because the knowledge of all things and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of any dharani gateway, and does not train in nonduality for the increase or decrease of any samadhi gateway, then that great bodhisattva does not train for the appropriation or destruction of any dharani gateway, nor does that great bodhisattva train for the appropriation or destruction of any samadhi gateway. Why? Because dharani gateways and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of a stream-enterer, and does not train in nonduality for the increase or decrease of a once-returner, non-returner, or arhat, then that great bodhisattva does not train for the appropriation or destruction of a stream-enterer, nor does that great bodhisattva train for the appropriation or destruction of a once-returner, non-returner, or arhat. Why? Because stream-enterers and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of one practicing toward stream-entry or the fruit of stream-entry, and does not train in nonduality for the increase or decrease 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, or the fruit of arhatship, then that great bodhisattva does not train for the appropriation or destruction of one practicing toward stream-entry or the fruit of stream-entry, nor does that great bodhisattva train for the appropriation or destruction 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, or the fruit of arhatship.

Why? Because one practicing toward stream-entry, the fruit of stream-entry, and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of a pratyekabuddha, and does not train in nonduality for the increase or decrease of one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood, then that great bodhisattva does not train for the appropriation or destruction of a pratyekabuddha, nor does that great bodhisattva train for the appropriation or destruction of one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Why? Because pratyekabuddhas and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of a great bodhisattva, and does not train in nonduality for the increase or decrease of a Samyaksambuddha, then that great bodhisattva does not train for the appropriation or destruction of a great bodhisattva, nor does that great bodhisattva train for the appropriation or destruction of a Samyaksambuddha. Why? Because great bodhisattvas and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of the qualities of a great bodhisattva, and does not train in nonduality for the increase or decrease of the fruit of supreme awakening, then that great bodhisattva does not train for the appropriation or destruction of the qualities of a great bodhisattva, nor does that great bodhisattva train for the appropriation or destruction of the fruit of supreme awakening. Why? Because the qualities of a great bodhisattva and so forth are nondual.

Kausika! If a great bodhisattva does not train in nonduality for the increase or decrease of the Sravaka Vehicle, and does not train in nonduality for the increase or decrease of the Pratyekabuddha Vehicle or the Supreme Vehicle, then that great bodhisattva does not train for the appropriation or destruction of the Sravaka Vehicle, nor does that great bodhisattva train for the appropriation or destruction of the Pratyekabuddha Vehicle or the Supreme Vehicle. Why? Because the Sravaka Vehicle and so forth are nondual.

At that time, Sariputra asked Subhuti: “Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of form, and does he not train for the apprehension or destruction of feeling, perception, formations, or consciousness? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eye ayatana, and does he not train for the apprehension or destruction of the ear, nose, tongue, body, or mind ayatana? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the form ayatana, and does he not train for the apprehension or destruction of the sound, odor, taste, tangible object, or dharma ayatana?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eye dhatu, and does he not train for the apprehension or destruction of the form dhatu, the eye-consciousness dhatu, eye contact, or the feelings arising with eye contact as condition? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the ear dhatu, and does he not train for the apprehension or destruction of the sound dhatu, the ear-consciousness dhatu, ear contact, or the feelings arising with ear contact as condition? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the nose dhatu, and does he not train for the apprehension or destruction of the odor dhatu, the nose-consciousness dhatu, nose contact, or the feelings arising with nose contact as condition?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the tongue dhatu, and does he not train for the apprehension or destruction of the taste dhatu, the tongue-consciousness dhatu, tongue contact, or the feelings arising with tongue contact as condition? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the body dhatu, and does he not train for the apprehension or destruction of the tangible-object dhatu, the body-consciousness dhatu, body contact, or the feelings arising with body contact as condition? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the mind dhatu, and does he not train for the apprehension or destruction of the dharma dhatu, the mind-consciousness dhatu, mental contact, or the feelings arising with mental contact as condition?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the earth dhatu, and does he not train for the apprehension or destruction of the water, fire, wind, space, or consciousness dhatu? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the Noble Truth of suffering, and does he not train for the apprehension or destruction of the Noble Truths of the origin, cessation, or path? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of ignorance, and does he not train for the apprehension or destruction of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of inner emptiness, and does he not train for the apprehension or destruction 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 unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of suchness, and does he not train for the apprehension or destruction of the dharma dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the perfection of generosity, and does he not train for the apprehension or destruction of the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, or prajnaparamita? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the four dhyanas, and does he not train for the apprehension or destruction of the four immeasurables or the four formless attainments? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eight liberations, and does he not train for the apprehension or destruction of the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the four establishments of mindfulness, and does he not train for the apprehension or destruction of 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? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the gateway to liberation through emptiness, and does he not train for the apprehension or destruction of the gateways to liberation through signlessness or wishlessness? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the five kinds of eyes, and does he not train for the apprehension or destruction of the six superknowledges?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the ten powers of a Buddha, and does he not train for the apprehension or destruction of 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? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the Dharma of nonforgetfulness, and does he not train for the apprehension or destruction of the nature of constant equanimity? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the knowledge of all things, and does he not train for the apprehension or destruction of the knowledge of the aspects of the path or the knowledge of all aspects?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the dharani gateway, and does he not train for the apprehension or destruction of the samadhi gateway? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of a stream-enterer, and does he not train for the apprehension or destruction of a once-returner, a non-returner, or an arhat? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of one practicing toward stream-entry or the fruit of stream-entry, and does he not train for the apprehension or destruction 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, or the fruit of arhatship?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of a pratyekabuddha, and does he not train for the apprehension or destruction of one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood? Subhuti!

When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of a great bodhisattva, and does he not train for the apprehension or destruction of a samyaksambuddha? Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the dharmas of a great bodhisattva, and does he not train for the apprehension or destruction of the fruit of unsurpassed awakening?

Subhuti! When a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the Sravaka Vehicle, and does he not train for the apprehension or destruction of the Pratyekabuddha Vehicle or the Unsurpassed Vehicle?”

Fascicle 87

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