大般若波羅蜜多經

04

Subhuti replied: So it is! So it is, Shariputra! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of form, nor does he train for the appropriation or destruction of feeling, perception, formations, or consciousness.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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, the eye-consciousness dhatu, eye-contact, or the feelings produced with eye-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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, the ear-consciousness dhatu, ear-contact, or the feelings produced with ear-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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, the nose-consciousness dhatu, nose-contact, or the feelings produced with nose-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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, the tongue-consciousness dhatu, tongue-contact, or the feelings produced with tongue-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he 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, the body-consciousness dhatu, body-contact, or the feelings produced with body-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the mind dhatu, nor does he train for the appropriation or destruction of the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings produced with mind-contact as their condition.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the earth dhatu, nor does he train for the appropriation or destruction of the water, fire, wind, space, or consciousness dhatu.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the Noble Truth of suffering, nor does he train for the appropriation or destruction of the Noble Truths of the origin of suffering, its cessation, or the path.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of ignorance, nor does he train for the appropriation or destruction of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of inner emptiness, nor does he train for the appropriation or destruction 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 individual 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.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of suchness, nor does he train for the appropriation or destruction of the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, or the inconceivable realm.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the perfection of generosity, nor does he train for the appropriation or destruction of the perfections of pure morality, patient acceptance, vigor, meditation, or prajnaparamita.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the four meditative absorptions, nor does he train for the appropriation or destruction of the four immeasurables or the four formless concentrations.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the eight liberations, nor does he train for the appropriation or destruction of the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the four foundations of mindfulness, nor does he train for the appropriation 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 eight factors of the Noble Path.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the Dharma gateway of liberation through emptiness, nor does he train for the appropriation or destruction of the Dharma gateways of liberation through signlessness or wishlessness.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the five kinds of eyes, nor does he train for the appropriation or destruction of the six superknowledges.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the ten powers of a Buddha, nor does he train for the appropriation or destruction of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the Dharma of nonforgetfulness, nor does he train for the appropriation or destruction of the nature of perpetual equanimity.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of the knowledge of all things, nor does he train for the appropriation or destruction of the knowledge of the aspects of the paths or the knowledge of all aspects.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of any dharani gateway, nor does he train for the appropriation or destruction of any samadhi gateway.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of a stream-enterer, nor does he train for the appropriation or destruction of a once-returner, a non-returner, or an arhat.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of one practicing toward stream-entry or the fruit of stream-entry, nor does he 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.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of a pratyekabuddha, nor does he train for the appropriation or destruction of one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

Shariputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the appropriation or destruction of a great bodhisattva, nor does he train for the appropriation or destruction of a samyaksambuddha.

Śāriputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the apprehension or destruction of the dharmas of a great bodhisattva, nor does he train for the apprehension or destruction of the fruit of unsurpassed awakening.

Śāriputra! So it is! So it is! When a great bodhisattva trains in this way, he does not train for the apprehension or destruction of the Śrāvaka Vehicle, nor does he train for the apprehension or destruction of the Pratyekabuddha Vehicle or the Supreme Vehicle.

At that time, Śāriputra asked Subhūti: For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of form, nor for the apprehension or destruction of feeling, perception, formations, or consciousness?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eye ayatana, nor for the apprehension or destruction of the ear, nose, tongue, body, or mind ayatana?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the form ayatana, nor for the apprehension or destruction of the sound, odor, taste, touch, or dharma ayatana?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eye dhatu, nor for the apprehension or destruction of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the ear dhatu, nor for the apprehension or destruction of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the nose dhatu, nor for the apprehension or destruction of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the tongue dhatu, nor for the apprehension or destruction of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the body dhatu, nor for the apprehension or destruction of the touch dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the mind dhatu, nor for the apprehension or destruction of the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the earth dhatu, nor for the apprehension or destruction of the water, fire, wind, space, or consciousness dhatu?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the Noble Truth of suffering, nor for the apprehension or destruction of the Noble Truths of the origin, cessation, or path?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of ignorance, nor for the apprehension or destruction of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or despair?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of inner emptiness, nor 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 non-change, 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?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of suchness, nor for the apprehension or destruction of the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the prajnaparamita of generosity, nor for the apprehension or destruction of the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, or wisdom?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the four meditative absorptions, nor for the apprehension or destruction of the four immeasurables or the four formless concentrations?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the eight liberations, nor for the apprehension or destruction of the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the four foundations of mindfulness, nor 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?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the liberation gateway of emptiness, nor for the apprehension or destruction of the liberation gateways of signlessness or wishlessness?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the five kinds of eyes, nor for the apprehension or destruction of the six superknowledges?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the ten powers of a Buddha, nor 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 unique qualities of a Buddha?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the Dharma of non-forgetfulness, nor for the apprehension or destruction of the nature of perpetual equanimity?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of the knowledge of all things, nor for the apprehension or destruction of the knowledge of the aspects of the paths or the knowledge of all aspects?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of all dharani gateways, nor for the apprehension or destruction of all samadhi gateways?

Subhūti! For what reason, when a great bodhisattva trains in this way, does he not train for the apprehension or destruction of a stream-enterer, nor for the apprehension or destruction of a once-returner, a non-returner, or an arhat?

Subhūti! For what reason, 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, nor 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! For what reason, when training in this way, does a great bodhisattva not train for the apprehension or destruction of a pratyekabuddha, nor for the apprehension or destruction of the path to pratyekabuddhahood or the fruit of pratyekabuddhahood?

Subhuti! For what reason, when training in this way, does a great bodhisattva not train for the apprehension or destruction of a great bodhisattva, nor for the apprehension or destruction of a Samyaksambuddha?

Subhuti! For what reason, when training in this way, does a great bodhisattva not train for the apprehension or destruction of the qualities of a great bodhisattva, nor for the apprehension or destruction of the fruit of supreme awakening?

Subhuti! For what reason, when training in this way, does a great bodhisattva not train for the apprehension or destruction of the Vehicle of the shravakas, nor for the apprehension or destruction of the Vehicle of the pratyekabuddhas or the Supreme Vehicle?

At that time, the Venerable Subhuti replied: Shariputra! When a great bodhisattva trains in this way, he does not see form as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys it. He does not see feeling, perception, formations, or consciousness as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys feeling, perception, formations, or consciousness. Why? Because the skandha of form and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the eye ayatana as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the eye ayatana. He does not see the ear, nose, tongue, body, or mind ayatana as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the form ayatana as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the form ayatana. He does not see the sound, odor, taste, tangible-object, or dharma ayatana as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the form ayatana and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the eye dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the eye dhatu. He does not see the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the form dhatu through to the feelings arising with eye-contact as their condition. Why? Because the eye dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the ear dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the ear dhatu. He does not see the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the sound dhatu through to the feelings arising with ear-contact as their condition. Why? Because the ear dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the nose dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the nose dhatu. He does not see the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the odor dhatu through to the feelings arising with nose-contact as their condition. Why? Because the nose dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the tongue dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the tongue dhatu. He does not see the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the taste dhatu through to the feelings arising with tongue-contact as their condition. Why? Because the tongue dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the body dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the body dhatu. He does not see the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the tangible-object dhatu through to the feelings arising with body-contact as their condition. Why? Because the body dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the mind dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the mind dhatu. He does not see the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the dharma dhatu through to the feelings arising with mind-contact as their condition. Why? Because the mind dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the earth dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the earth dhatu. He does not see the water, fire, wind, space, or consciousness dhatu as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the water, fire, wind, space, or consciousness dhatu. Why? Because the earth dhatu and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see the Noble Truth of suffering as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the Noble Truth of suffering. He does not see the Noble Truths of the origin, cessation, or path as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys the Noble Truths of the origin, cessation, or path. Why? Because the Noble Truth of suffering and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Shariputra! When a great bodhisattva trains in this way, he does not see ignorance as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys ignorance. He does not see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as something that can be apprehended or destroyed, nor does he see anyone who apprehends or destroys formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why? Because ignorance and the rest, whether subject or object, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive inner emptiness as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys inner emptiness. They do not perceive outer emptiness, inner-and-outer emptiness, 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 specific 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 as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys outer emptiness through emptiness of the self-nature of nonexistence.

Why? Because inner emptiness and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive suchness as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys suchness. They do not perceive 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 certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the dharma-dhatu through the inconceivable realm. Why? Because suchness and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the prajnaparamita of generosity as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the prajnaparamita of generosity. They do not perceive the prajnaparamitas of pure morality, patience, diligence, meditative concentration, and wisdom as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the prajnaparamitas of pure morality, patience, diligence, meditative concentration, and wisdom. Why? Because the prajnaparamita of generosity and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the four meditative absorptions as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the four meditative absorptions. They do not perceive the four immeasurables or the four formless concentrations as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the four immeasurables and the four formless concentrations. Why? Because the four meditative absorptions and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the eight liberations as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the eight liberations. They do not perceive the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why? Because the eight liberations and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the four establishments of mindfulness as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the four establishments of mindfulness. They do 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 eightfold noble path as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the four right efforts through the eightfold noble path. Why? Because the four establishments of mindfulness and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the gateway to liberation through emptiness as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the gateway to liberation through emptiness. They do not perceive the gateways to liberation through signlessness and wishlessness as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the gateways to liberation through signlessness and wishlessness. Why? Because the gateway to liberation through emptiness and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the five kinds of eyes as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the five kinds of eyes. They do not perceive the six superknowledges as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the six superknowledges. Why? Because the five kinds of eyes and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the ten powers of a Buddha as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the ten powers of a Buddha. They do not perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Why? Because the ten powers of a Buddha and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the Dharma of nonforgetfulness as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the Dharma of nonforgetfulness. They do not perceive the nature of constant equanimity as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the nature of constant equanimity. Why? Because the Dharma of nonforgetfulness and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive the knowledge of all things as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys the knowledge of all things. They do not perceive the knowledge of the aspects of the paths or the knowledge of all aspects as something that can be apprehended and destroyed; nor do they perceive anyone who apprehends and destroys the knowledge of the aspects of the paths and the knowledge of all aspects. Why? Because the knowledge of all things and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, they do not perceive any of the gateways of dharani as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys any of the gateways of dharani. They do not perceive any of the gateways of samadhi as something that can be apprehended and destroyed, nor do they perceive anyone who apprehends and destroys any of the gateways of samadhi. Why? Because all the gateways of dharani and so forth—whether apprehending or apprehended, inwardly or outwardly—are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any stream-enterer who can be apprehended and destroyed, nor any agent who apprehends and destroys a stream-enterer; does not perceive any once-returner, non-returner, or arhat who can be apprehended and destroyed, nor any agent who apprehends and destroys a once-returner, non-returner, or arhat. Why? Because stream-enterers and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any candidate for stream-entry or fruit of stream-entry that can be apprehended and destroyed, nor any agent who apprehends and destroys a candidate for stream-entry or fruit of stream-entry; does not perceive any candidate for once-returning, fruit of once-returning, candidate for non-returning, fruit of non-returning, candidate for arhatship, or fruit of arhatship that can be apprehended and destroyed, nor any agent who apprehends and destroys a candidate for once-returning, fruit of once-returning, candidate for non-returning, fruit of non-returning, candidate for arhatship, or fruit of arhatship.

Why? Because candidates for stream-entry, fruits of stream-entry, and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any pratyekabuddha who can be apprehended and destroyed, nor any agent who apprehends and destroys a pratyekabuddha; does not perceive any candidate for pratyekabuddhahood or fruit of pratyekabuddhahood that can be apprehended and destroyed, nor any agent who apprehends and destroys a candidate for pratyekabuddhahood or fruit of pratyekabuddhahood. Why? Because pratyekabuddhas and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any great bodhisattva who can be apprehended and destroyed, nor any agent who apprehends and destroys a great bodhisattva; does not perceive any Samyaksaṃbuddha who can be apprehended and destroyed, nor any agent who apprehends and destroys a Samyaksaṃbuddha. Why? Because great bodhisattvas and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any Dharma of a great bodhisattva that can be apprehended and destroyed, nor any agent who apprehends and destroys the Dharma of a great bodhisattva; does not perceive the fruit of unsurpassed awakening as something that can be apprehended and destroyed, nor any agent who apprehends and destroys the fruit of unsurpassed awakening. Why? Because the Dharmas of great bodhisattvas and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! When a great bodhisattva trains in this way, the bodhisattva does not perceive any Śrāvaka Vehicle that can be apprehended and destroyed, nor any agent who apprehends and destroys the Śrāvaka Vehicle; does not perceive any Pratyekabuddha Vehicle or Supreme Vehicle that can be apprehended and destroyed, nor any agent who apprehends and destroys the Pratyekabuddha Vehicle or Supreme Vehicle. Why? Because the Śrāvaka Vehicle and the rest, whether apprehending or apprehended, internal or external, are all empty and cannot be apprehended.

Śāriputra! Suppose a great bodhisattva, with regard to form, feeling, perception, formations, and consciousness; with regard to the eye ayatana and the ear, nose, tongue, body, and mind ayatanas; with regard to the form ayatana and the sound, odor, taste, tangible-object, and mental-object ayatanas; with regard to the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; with regard to the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; with regard to the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition;

with regard to the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; with regard to the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; with regard to the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; with regard to the earth dhatu and the water, fire, wind, space, and consciousness dhatus; with regard to the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path;

with regard to ignorance and formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; with regard to internal emptiness and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

with regard to suchness and the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm; with regard to the perfection of generosity and the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; with regard to the four meditative absorptions, the four immeasurables, and the four formless attainments; with regard to the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality;

with regard to the four establishments of mindfulness and the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path; with regard to the emptiness gateway to liberation and the signless and wishless gateways to liberation; with regard to the five kinds of eyes and the six superknowledges; with regard to the Buddha’s ten powers and the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha; with regard to the Dharma of never losing mindfulness and the nature of constant equanimity; with regard to all-knowledge and knowledge of the aspects of the path and knowledge of all aspects;

with regard to all dharani gateways and all samadhi gateways; with regard to stream-enterers and once-returners, non-returners, and arhats; with regard to candidates for stream-entry and fruits of stream-entry, candidates for once-returning and fruits of once-returning, candidates for non-returning and fruits of non-returning, and candidates for arhatship and fruits of arhatship; with regard to pratyekabuddhas; with regard to candidates for pratyekabuddhahood and fruits of pratyekabuddhahood; with regard to great bodhisattvas and Samyaksaṃbuddhas; with regard to the Dharmas of great bodhisattvas and the fruit of unsurpassed awakening;

and with regard to the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Supreme Vehicle, perceives none of them as something that can be apprehended or destroyed, nor perceives any agent who apprehends and destroys them, and thus trains in prajnaparamita, then that great bodhisattva is capable of perfecting the knowledge of all-knowing wisdom.

At that time, Śāriputra asked Subhūti, “Can a great bodhisattva who trains in prajnaparamita in this way perfect the knowledge of all-knowing wisdom?”

Subhūti replied, “A great bodhisattva who trains in prajnaparamita in this way can perfect the knowledge of all-knowing wisdom, because the bodhisattva trains with regard to all dharmas without taking apprehension or destruction as a skillful means.”

Śāriputra asked, “If a great bodhisattva trains with regard to all dharmas without taking apprehension or destruction as a skillful means, how can that bodhisattva perfect the knowledge of all-knowing wisdom?”

Subhuti replied: Sariputra! When that great bodhisattva practices prajnaparamita, he does not perceive form as arising or ceasing; he does not perceive feeling, perception, formations, or consciousness as arising or ceasing. He does not perceive form as being grasped or relinquished; he does not perceive feeling, perception, formations, or consciousness as being grasped or relinquished.

He does not perceive form as defiled or purified; he does not perceive feeling, perception, formations, or consciousness as defiled or purified. He does not perceive form as gathered or dispersed; he does not perceive feeling, perception, formations, or consciousness as gathered or dispersed. He does not perceive form as increasing or decreasing; he does not perceive feeling, perception, formations, or consciousness as increasing or decreasing.

Why? Because the nature of the form skandha and so forth is empty, nonexistent, and ungraspable.

Sariputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowledge, taking non-training and non-accomplishment as skillful means.

Sariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the eye ayatana as arising or ceasing; he does not perceive the ear, nose, tongue, body, or mind ayatana as arising or ceasing. He does not perceive the eye ayatana as being grasped or relinquished; he does not perceive the ear, nose, tongue, body, or mind ayatana as being grasped or relinquished.

He does not perceive the eye ayatana as defiled or purified; he does not perceive the ear, nose, tongue, body, or mind ayatana as defiled or purified. He does not perceive the eye ayatana as gathered or dispersed; he does not perceive the ear, nose, tongue, body, or mind ayatana as gathered or dispersed. He does not perceive the eye ayatana as increasing or decreasing; he does not perceive the ear, nose, tongue, body, or mind ayatana as increasing or decreasing.

Why? Because the nature of the eye ayatana and so forth is empty, nonexistent, and ungraspable.

Sariputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowledge, taking non-training and non-accomplishment as skillful means.

Sariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the form ayatana as arising or ceasing; he does not perceive the sound, odor, taste, touch, or dharma ayatana as arising or ceasing. He does not perceive the form ayatana as being grasped or relinquished; he does not perceive the sound, odor, taste, touch, or dharma ayatana as being grasped or relinquished.

He does not perceive the form ayatana as defiled or purified; he does not perceive the sound, odor, taste, touch, or dharma ayatana as defiled or purified. He does not perceive the form ayatana as gathered or dispersed; he does not perceive the sound, odor, taste, touch, or dharma ayatana as gathered or dispersed. He does not perceive the form ayatana as increasing or decreasing; he does not perceive the sound, odor, taste, touch, or dharma ayatana as increasing or decreasing.

Why? Because the nature of the form ayatana and so forth is empty, nonexistent, and ungraspable.

Sariputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowledge, taking non-training and non-accomplishment as skillful means.

Sariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the eye dhatu as arising or ceasing; he does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact as arising or ceasing. He does not perceive the eye dhatu as being grasped or relinquished; he does not perceive the form dhatu through to the feelings that arise conditioned by eye-contact as being grasped or relinquished.

He does not perceive the eye dhatu as defiled or purified; he does not perceive the form dhatu through to the feelings that arise conditioned by eye-contact as defiled or purified. He does not perceive the eye dhatu as gathered or dispersed; he does not perceive the form dhatu through to the feelings that arise conditioned by eye-contact as gathered or dispersed. He does not perceive the eye dhatu as increasing or decreasing; he does not perceive the form dhatu through to the feelings that arise conditioned by eye-contact as increasing or decreasing.

Why? Because the nature of the eye dhatu and so forth is empty, nonexistent, and ungraspable.

Sariputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowledge, taking non-training and non-accomplishment as skillful means.

Sariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the ear dhatu as arising or ceasing; he does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact as arising or ceasing. He does not perceive the ear dhatu as being grasped or relinquished; he does not perceive the sound dhatu through to the feelings that arise conditioned by ear-contact as being grasped or relinquished.

He does not perceive the ear dhatu as defiled or purified; he does not perceive the sound dhatu through to the feelings that arise conditioned by ear-contact as defiled or purified. He does not perceive the ear dhatu as gathered or dispersed; he does not perceive the sound dhatu through to the feelings that arise conditioned by ear-contact as gathered or dispersed. He does not perceive the ear dhatu as increasing or decreasing; he does not perceive the sound dhatu through to the feelings that arise conditioned by ear-contact as increasing or decreasing.

Why? Because the nature of the ear dhatu and so forth is empty, nonexistent, and ungraspable.

Sariputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowledge, taking non-training and non-accomplishment as skillful means.

Fascicle 88

End