大般若波羅蜜多經

03

At that time, the Venerable Subhūti replied to Śāriputra: “As the Venerable One has asked, what is meant by contemplating all dharmas?

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate form as neither permanent nor impermanent; they contemplate feeling, perception, formations, and consciousness as neither permanent nor impermanent. They contemplate form as neither pleasant nor painful; they contemplate feeling, perception, formations, and consciousness as neither pleasant nor painful.

They contemplate form as neither self nor non-self; they contemplate feeling, perception, formations, and consciousness as neither self nor non-self. They contemplate form as neither pure nor impure; they contemplate feeling, perception, formations, and consciousness as neither pure nor impure. They contemplate form as neither empty nor nonempty; they contemplate feeling, perception, formations, and consciousness as neither empty nor nonempty.

They contemplate form as neither possessing characteristics nor without characteristics; they contemplate feeling, perception, formations, and consciousness as neither possessing characteristics nor without characteristics. They contemplate form as neither involving aspiration nor without aspiration; they contemplate feeling, perception, formations, and consciousness as neither involving aspiration nor without aspiration.

They contemplate form as neither quiescent nor non-quiescent; they contemplate feeling, perception, formations, and consciousness as neither quiescent nor non-quiescent. They contemplate form as neither detached nor non-detached; they contemplate feeling, perception, formations, and consciousness as neither detached nor non-detached.

Śāriputra! This is called contemplating all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the eye ayatana as neither permanent nor impermanent; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither permanent nor impermanent. They contemplate the eye ayatana as neither pleasant nor painful; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither pleasant nor painful.

They contemplate the eye ayatana as neither self nor non-self; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither self nor non-self. They contemplate the eye ayatana as neither pure nor impure; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither pure nor impure. They contemplate the eye ayatana as neither empty nor nonempty; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither empty nor nonempty.

They contemplate the eye ayatana as neither possessing characteristics nor without characteristics; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither possessing characteristics nor without characteristics. They contemplate the eye ayatana as neither involving aspiration nor without aspiration; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither involving aspiration nor without aspiration.

They contemplate the eye ayatana as neither quiescent nor non-quiescent; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither quiescent nor non-quiescent. They contemplate the eye ayatana as neither detached nor non-detached; they contemplate the ear, nose, tongue, body, and mind ayatanas as neither detached nor non-detached.

Śāriputra! This is called contemplating all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the form ayatana as neither permanent nor impermanent; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither permanent nor impermanent. They contemplate the form ayatana as neither pleasant nor painful; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither pleasant nor painful.

They contemplate the form ayatana as neither self nor non-self; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither self nor non-self. They contemplate the form ayatana as neither pure nor impure; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither pure nor impure. They contemplate the form ayatana as neither empty nor nonempty; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither empty nor nonempty.

They contemplate the form ayatana as neither possessing characteristics nor without characteristics; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither possessing characteristics nor without characteristics. They contemplate the form ayatana as neither involving aspiration nor without aspiration; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither involving aspiration nor without aspiration.

They contemplate the form ayatana as neither quiescent nor non-quiescent; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither quiescent nor non-quiescent. They contemplate the form ayatana as neither detached nor non-detached; they contemplate the sound, odor, taste, tangible-object, and mental-object ayatanas as neither detached nor non-detached.

Śāriputra! This is called contemplating all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the eye dhatu as neither permanent nor impermanent; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither permanent nor impermanent. They contemplate the eye dhatu as neither pleasant nor painful; they contemplate the form dhatu, the eye-consciousness dhatu, and the feelings arising with eye contact as condition as neither pleasant nor painful.

They contemplate the eye dhatu as neither self nor non-self; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither self nor non-self. They contemplate the eye dhatu as neither pure nor impure; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither pure nor impure.

They contemplate the eye dhatu as neither empty nor nonempty; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither empty nor nonempty. They contemplate the eye dhatu as neither possessing characteristics nor without characteristics; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither possessing characteristics nor without characteristics.

They contemplate the eye dhatu as neither involving aspiration nor without aspiration; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither involving aspiration nor without aspiration. They contemplate the eye dhatu as neither quiescent nor non-quiescent; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither quiescent nor non-quiescent.

They contemplate the eye dhatu as neither detached nor non-detached; they contemplate the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as neither detached nor non-detached.

Śāriputra! This is called contemplating all dharmas.”

Sariputra! When great bodhisattvas practice prajnaparamita, they contemplate the ear dhatu as neither permanent nor impermanent; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither permanent nor impermanent. They contemplate the ear dhatu as neither pleasant nor painful; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither pleasant nor painful.

They contemplate the ear dhatu as neither self nor non-self; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither self nor non-self. They contemplate the ear dhatu as neither pure nor impure; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither pure nor impure.

They contemplate the ear dhatu as neither empty nor nonempty; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither empty nor nonempty. They contemplate the ear dhatu as neither possessing signs nor signless; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither possessing signs nor signless.

They contemplate the ear dhatu as neither possessing aspiration nor without aspiration; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither possessing aspiration nor without aspiration. They contemplate the ear dhatu as neither quiescent nor non-quiescent; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither quiescent nor non-quiescent.

They contemplate the ear dhatu as neither detached nor non-detached; they contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as neither detached nor non-detached.

Sariputra! This is called the contemplation of all dharmas.

Sariputra! When great bodhisattvas practice prajnaparamita, they contemplate the nose dhatu as neither permanent nor impermanent; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither permanent nor impermanent. They contemplate the nose dhatu as neither pleasant nor painful; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither pleasant nor painful.

They contemplate the nose dhatu as neither self nor non-self; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither self nor non-self. They contemplate the nose dhatu as neither pure nor impure; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither pure nor impure.

They contemplate the nose dhatu as neither empty nor nonempty; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither empty nor nonempty. They contemplate the nose dhatu as neither possessing signs nor signless; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither possessing signs nor signless.

They contemplate the nose dhatu as neither possessing aspiration nor without aspiration; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither possessing aspiration nor without aspiration. They contemplate the nose dhatu as neither quiescent nor non-quiescent; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither quiescent nor non-quiescent.

They contemplate the nose dhatu as neither detached nor non-detached; they contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as neither detached nor non-detached.

Sariputra! This is called the contemplation of all dharmas.

Sariputra! When great bodhisattvas practice prajnaparamita, they contemplate the tongue dhatu as neither permanent nor impermanent; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither permanent nor impermanent. They contemplate the tongue dhatu as neither pleasant nor painful; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither pleasant nor painful.

They contemplate the tongue dhatu as neither self nor non-self; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither self nor non-self. They contemplate the tongue dhatu as neither pure nor impure; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither pure nor impure.

They contemplate the tongue dhatu as neither empty nor nonempty; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither empty nor nonempty. They contemplate the tongue dhatu as neither possessing signs nor signless; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither possessing signs nor signless.

They contemplate the tongue dhatu as neither possessing aspiration nor without aspiration; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither possessing aspiration nor without aspiration. They contemplate the tongue dhatu as neither quiescent nor non-quiescent; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither quiescent nor non-quiescent.

They contemplate the tongue dhatu as neither detached nor non-detached; they contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as neither detached nor non-detached.

Sariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the body dhatu as neither permanent nor impermanent; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither permanent nor impermanent. They contemplate the body dhatu as neither pleasurable nor painful; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither pleasurable nor painful.

They contemplate the body dhatu as neither self nor non-self; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither self nor non-self. They contemplate the body dhatu as neither pure nor impure; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither pure nor impure.

They contemplate the body dhatu as neither empty nor nonempty; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither empty nor nonempty. They contemplate the body dhatu as neither possessing signs nor signless; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither possessing signs nor signless.

They contemplate the body dhatu as neither possessing aspirations nor aspirationless; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither possessing aspirations nor aspirationless. They contemplate the body dhatu as neither tranquil nor untranquil; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither tranquil nor untranquil.

They contemplate the body dhatu as neither detached nor undetached; they contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as neither detached nor undetached.

Shariputra! This is called contemplating all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the mind dhatu as neither permanent nor impermanent; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither permanent nor impermanent. They contemplate the mind dhatu as neither pleasurable nor painful; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither pleasurable nor painful.

They contemplate the mind dhatu as neither self nor non-self; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither self nor non-self. They contemplate the mind dhatu as neither pure nor impure; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither pure nor impure.

They contemplate the mind dhatu as neither empty nor nonempty; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither empty nor nonempty. They contemplate the mind dhatu as neither possessing signs nor signless; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither possessing signs nor signless.

They contemplate the mind dhatu as neither possessing aspirations nor aspirationless; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither possessing aspirations nor aspirationless. They contemplate the mind dhatu as neither tranquil nor untranquil; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither tranquil nor untranquil.

They contemplate the mind dhatu as neither detached nor undetached; they contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as neither detached nor undetached.

Shariputra! This is called contemplating all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the earth dhatu as neither permanent nor impermanent; they contemplate the water, fire, wind, space, and consciousness dhatus as neither permanent nor impermanent. They contemplate the earth dhatu as neither pleasurable nor painful; they contemplate the water, fire, wind, space, and consciousness dhatus as neither pleasurable nor painful.

They contemplate the earth dhatu as neither self nor non-self; they contemplate the water, fire, wind, space, and consciousness dhatus as neither self nor non-self. They contemplate the earth dhatu as neither pure nor impure; they contemplate the water, fire, wind, space, and consciousness dhatus as neither pure nor impure. They contemplate the earth dhatu as neither empty nor nonempty; they contemplate the water, fire, wind, space, and consciousness dhatus as neither empty nor nonempty.

They contemplate the earth dhatu as neither possessing signs nor signless; they contemplate the water, fire, wind, space, and consciousness dhatus as neither possessing signs nor signless. They contemplate the earth dhatu as neither possessing aspirations nor aspirationless; they contemplate the water, fire, wind, space, and consciousness dhatus as neither possessing aspirations nor aspirationless. They contemplate the earth dhatu as neither tranquil nor untranquil; they contemplate the water, fire, wind, space, and consciousness dhatus as neither tranquil nor untranquil.

They contemplate the earth dhatu as neither detached nor undetached; they contemplate the water, fire, wind, space, and consciousness dhatus as neither detached nor undetached.

Shariputra! This is called contemplating all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the Noble Truth of suffering as neither permanent nor impermanent; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither permanent nor impermanent. They contemplate the Noble Truth of suffering as neither pleasurable nor painful; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither pleasurable nor painful.

They contemplate the Noble Truth of suffering as neither self nor non-self; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither self nor non-self. They contemplate the Noble Truth of suffering as neither pure nor impure; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither pure nor impure. They contemplate the Noble Truth of suffering as neither empty nor nonempty; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither empty nor nonempty.

They contemplate the Noble Truth of suffering as neither possessing signs nor signless; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither possessing signs nor signless. They contemplate the Noble Truth of suffering as neither possessing aspirations nor aspirationless; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither possessing aspirations nor aspirationless.

They contemplate the Noble Truth of suffering as neither tranquil nor untranquil; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither tranquil nor untranquil. They contemplate the Noble Truth of suffering as neither detached nor undetached; they contemplate the Noble Truths of the origin of suffering, its cessation, and the path as neither detached nor undetached.

Shariputra! This is called contemplating all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate ignorance as neither permanent nor impermanent; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither permanent nor impermanent. They contemplate ignorance as neither blissful nor painful; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither blissful nor painful.

They contemplate ignorance as neither self nor non-self; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither self nor non-self. They contemplate ignorance as neither pure nor impure; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither pure nor impure.

They contemplate ignorance as neither empty nor nonempty; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither empty nor nonempty. They contemplate ignorance as neither possessing characteristics nor lacking characteristics; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither possessing characteristics nor lacking characteristics.

They contemplate ignorance as neither involving aspiration nor free from aspiration; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither involving aspiration nor free from aspiration. They contemplate ignorance as neither quiescent nor non-quiescent; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither quiescent nor non-quiescent.

They contemplate ignorance as neither detached nor non-detached; they contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate internal emptiness as neither permanent nor impermanent; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither permanent nor impermanent.

They contemplate internal emptiness as neither pleasant nor painful; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither pleasant nor painful.

They contemplate internal emptiness as neither self nor non-self; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither self nor non-self.

They contemplate internal emptiness as neither pure nor impure; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither pure nor impure.

They contemplate internal emptiness as neither empty nor nonempty; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither empty nor nonempty.

They contemplate internal emptiness as neither possessing characteristics nor lacking characteristics; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither possessing characteristics nor lacking characteristics.

They contemplate internal emptiness as neither involving aspiration nor free from aspiration; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither involving aspiration nor free from aspiration.

They contemplate internal emptiness as neither quiescent nor non-quiescent; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither quiescent nor non-quiescent.

They contemplate internal emptiness as neither detached nor non-detached; they contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the perfection of generosity as neither permanent nor impermanent; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither permanent nor impermanent. They contemplate the perfection of generosity as neither pleasant nor painful; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither pleasant nor painful.

They contemplate the perfection of generosity as neither self nor non-self; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither self nor non-self. They contemplate the perfection of generosity as neither pure nor impure; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither pure nor impure.

They contemplate the perfection of generosity as neither empty nor nonempty; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither empty nor nonempty. They contemplate the perfection of generosity as neither possessing characteristics nor lacking characteristics; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither possessing characteristics nor lacking characteristics.

They contemplate the perfection of generosity as neither involving aspiration nor free from aspiration; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither involving aspiration nor free from aspiration. They contemplate the perfection of generosity as neither quiescent nor non-quiescent; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither quiescent nor non-quiescent.

They contemplate the perfection of generosity as neither detached nor non-detached; they contemplate the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the four dhyanas as neither permanent nor impermanent; they contemplate the four immeasurables and the four formless absorptions as neither permanent nor impermanent. They contemplate the four dhyanas as neither pleasurable nor painful; they contemplate the four immeasurables and the four formless absorptions as neither pleasurable nor painful.

They contemplate the four dhyanas as neither self nor non-self; they contemplate the four immeasurables and the four formless absorptions as neither self nor non-self. They contemplate the four dhyanas as neither pure nor impure; they contemplate the four immeasurables and the four formless absorptions as neither pure nor impure. They contemplate the four dhyanas as neither empty nor nonempty; they contemplate the four immeasurables and the four formless absorptions as neither empty nor nonempty.

They contemplate the four dhyanas as neither possessing signs nor signless; they contemplate the four immeasurables and the four formless absorptions as neither possessing signs nor signless. They contemplate the four dhyanas as neither possessing aspirations nor aspirationless; they contemplate the four immeasurables and the four formless absorptions as neither possessing aspirations nor aspirationless. They contemplate the four dhyanas as neither quiescent nor non-quiescent; they contemplate the four immeasurables and the four formless absorptions as neither quiescent nor non-quiescent.

They contemplate the four dhyanas as neither secluded nor non-secluded; they contemplate the four immeasurables and the four formless absorptions as neither secluded nor non-secluded.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the eight liberations as neither permanent nor impermanent; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither permanent nor impermanent. They contemplate the eight liberations as neither pleasurable nor painful; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither pleasurable nor painful.

They contemplate the eight liberations as neither self nor non-self; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither self nor non-self. They contemplate the eight liberations as neither pure nor impure; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither pure nor impure. They contemplate the eight liberations as neither empty nor nonempty; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither empty nor nonempty.

They contemplate the eight liberations as neither possessing signs nor signless; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither possessing signs nor signless. They contemplate the eight liberations as neither possessing aspirations nor aspirationless; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither possessing aspirations nor aspirationless.

They contemplate the eight liberations as neither quiescent nor non-quiescent; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither quiescent nor non-quiescent. They contemplate the eight liberations as neither secluded nor non-secluded; they contemplate the eight bases of mastery, the nine successive absorptions, and the ten totalities as neither secluded nor non-secluded.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the four foundations of mindfulness as neither permanent nor impermanent; they contemplate 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 as neither permanent nor impermanent. They contemplate the four foundations of mindfulness as neither pleasurable nor painful; they contemplate 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 as neither pleasurable nor painful.

They contemplate the four foundations of mindfulness as neither self nor non-self; they contemplate 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 as neither self nor non-self. They contemplate the four foundations of mindfulness as neither pure nor impure; they contemplate 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 as neither pure nor impure.

They contemplate the four foundations of mindfulness as neither empty nor nonempty; they contemplate 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 as neither empty nor nonempty. They contemplate the four foundations of mindfulness as neither possessing signs nor signless; they contemplate 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 as neither possessing signs nor signless.

They contemplate the four foundations of mindfulness as neither possessing aspirations nor aspirationless; they contemplate 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 as neither possessing aspirations nor aspirationless. They contemplate the four foundations of mindfulness as neither quiescent nor non-quiescent; they contemplate 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 as neither quiescent nor non-quiescent.

They contemplate the four foundations of mindfulness as neither secluded nor non-secluded; they contemplate 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 as neither secluded nor non-secluded.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the liberation gateway of emptiness as neither permanent nor impermanent; they contemplate the liberation gateways of signlessness and wishlessness as neither permanent nor impermanent. They contemplate the liberation gateway of emptiness as neither pleasurable nor painful; they contemplate the liberation gateways of signlessness and wishlessness as neither pleasurable nor painful.

They contemplate the liberation gateway of emptiness as neither self nor non-self; they contemplate the liberation gateways of signlessness and wishlessness as neither self nor non-self. They contemplate the liberation gateway of emptiness as neither pure nor impure; they contemplate the liberation gateways of signlessness and wishlessness as neither pure nor impure. They contemplate the liberation gateway of emptiness as neither empty nor nonempty; they contemplate the liberation gateways of signlessness and wishlessness as neither empty nor nonempty.

They contemplate the liberation gateway of emptiness as neither possessing signs nor signless; they contemplate the liberation gateways of signlessness and wishlessness as neither possessing signs nor signless. They contemplate the liberation gateway of emptiness as neither possessing aspirations nor aspirationless; they contemplate the liberation gateways of signlessness and wishlessness as neither possessing aspirations nor aspirationless.

They contemplate the liberation gateway of emptiness as neither quiescent nor non-quiescent; they contemplate the liberation gateways of signlessness and wishlessness as neither quiescent nor non-quiescent. They contemplate the liberation gateway of emptiness as neither secluded nor non-secluded; they contemplate the liberation gateways of signlessness and wishlessness as neither secluded nor non-secluded.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the five kinds of eyes as neither permanent nor impermanent; they contemplate the six superknowledges as neither permanent nor impermanent. They contemplate the five kinds of eyes as neither blissful nor painful; they contemplate the six superknowledges as neither blissful nor painful.

They contemplate the five kinds of eyes as neither self nor non-self; they contemplate the six superknowledges as neither self nor non-self. They contemplate the five kinds of eyes as neither pure nor impure; they contemplate the six superknowledges as neither pure nor impure. They contemplate the five kinds of eyes as neither empty nor nonempty; they contemplate the six superknowledges as neither empty nor nonempty.

They contemplate the five kinds of eyes as neither possessing marks nor without marks; they contemplate the six superknowledges as neither possessing marks nor without marks. They contemplate the five kinds of eyes as neither associated with aspiration nor without aspiration; they contemplate the six superknowledges as neither associated with aspiration nor without aspiration. They contemplate the five kinds of eyes as neither quiescent nor non-quiescent; they contemplate the six superknowledges as neither quiescent nor non-quiescent.

They contemplate the five kinds of eyes as neither detached nor non-detached; they contemplate the six superknowledges as neither detached nor non-detached.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate the Buddha’s ten powers as neither permanent nor impermanent; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither permanent nor impermanent. They contemplate the Buddha’s ten powers as neither blissful nor painful; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither blissful nor painful.

They contemplate the Buddha’s ten powers as neither self nor non-self; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither self nor self, nor are the Buddha’s ten powers pure or impure; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither pure nor impure.

They contemplate the Buddha’s ten powers as neither empty nor nonempty; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither empty nor nonempty. They contemplate the Buddha’s ten powers as neither possessing marks nor without marks; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither possessing marks nor without marks.

They contemplate the Buddha’s ten powers as neither associated with aspiration nor without aspiration; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither associated with aspiration nor without aspiration. They contemplate the Buddha’s ten powers as neither quiescent nor non-quiescent; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither quiescent nor non-quiescent.

They contemplate the Buddha’s ten powers as neither detached nor non-detached; they contemplate the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither detached nor non-detached.

Śāriputra! This is called the contemplation of all dharmas.

Śāriputra! When great bodhisattvas practice prajnaparamita, they contemplate suchness as neither permanent nor impermanent; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither permanent nor impermanent. They contemplate suchness as neither blissful nor painful; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither blissful nor painful.

They contemplate suchness as neither self nor non-self; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither self nor non-self. They contemplate suchness as neither pure nor impure; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither pure nor impure.

They contemplate suchness as neither empty nor nonempty; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither empty nor nonempty. They contemplate suchness as neither possessing marks nor without marks; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither possessing marks nor without marks.

They contemplate suchness as neither associated with aspiration nor without aspiration; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither associated with aspiration nor without aspiration. They contemplate suchness as neither quiescent nor non-quiescent; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither quiescent nor non-quiescent.

They contemplate suchness as neither detached nor non-detached; they contemplate the dharma-dhatu, the nature of dharmas, 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 as neither detached nor non-detached.

Śāriputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the fruit of supreme enlightenment as neither permanent nor impermanent; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither permanent nor impermanent. They contemplate the fruit of supreme enlightenment as neither blissful nor painful; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither blissful nor painful.

They contemplate the fruit of supreme enlightenment as neither self nor non-self; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither self nor non-self. They contemplate the fruit of supreme enlightenment as neither pure nor impure; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither pure nor impure.

They contemplate the fruit of supreme enlightenment as neither empty nor nonempty; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither empty nor nonempty. They contemplate the fruit of supreme enlightenment as neither possessing signs nor signless; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither possessing signs nor signless.

They contemplate the fruit of supreme enlightenment as neither associated with wishes nor wishless; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither associated with wishes nor wishless. They contemplate the fruit of supreme enlightenment as neither quiescent nor non-quiescent; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither quiescent nor non-quiescent.

They contemplate the fruit of supreme enlightenment as neither detached nor non-detached; they contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate the quality of non-forgetfulness as neither permanent nor impermanent; they contemplate the nature of constant equanimity as neither permanent nor impermanent. They contemplate the quality of non-forgetfulness as neither blissful nor painful; they contemplate the nature of constant equanimity as neither blissful nor painful.

They contemplate the quality of non-forgetfulness as neither self nor non-self; they contemplate the nature of constant equanimity as neither self nor non-self. They contemplate the quality of non-forgetfulness as neither pure nor impure; they contemplate the nature of constant equanimity as neither pure nor impure. They contemplate the quality of non-forgetfulness as neither empty nor nonempty; they contemplate the nature of constant equanimity as neither empty nor nonempty.

They contemplate the quality of non-forgetfulness as neither possessing signs nor signless; they contemplate the nature of constant equanimity as neither possessing signs nor signless. They contemplate the quality of non-forgetfulness as neither associated with wishes nor wishless; they contemplate the nature of constant equanimity as neither associated with wishes nor wishless. They contemplate the quality of non-forgetfulness as neither quiescent nor non-quiescent; they contemplate the nature of constant equanimity as neither quiescent nor non-quiescent.

They contemplate the quality of non-forgetfulness as neither detached nor non-detached; they contemplate the nature of constant equanimity as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they contemplate all dharani gateways as neither permanent nor impermanent; they contemplate all samadhi gateways as neither permanent nor impermanent. They contemplate all dharani gateways as neither blissful nor painful; they contemplate all samadhi gateways as neither blissful nor painful.

They contemplate all dharani gateways as neither self nor non-self; they contemplate all samadhi gateways as neither self nor non-self. They contemplate all dharani gateways as neither pure nor impure; they contemplate all samadhi gateways as neither pure nor impure. They contemplate all dharani gateways as neither empty nor nonempty; they contemplate all samadhi gateways as neither empty nor nonempty.

They contemplate all dharani gateways as neither possessing signs nor signless; they contemplate all samadhi gateways as neither possessing signs nor signless. They contemplate all dharani gateways as neither associated with wishes nor wishless; they contemplate all samadhi gateways as neither associated with wishes nor wishless. They contemplate all dharani gateways as neither quiescent nor non-quiescent; they contemplate all samadhi gateways as neither quiescent nor non-quiescent.

They contemplate all dharani gateways as neither detached nor non-detached; they contemplate all samadhi gateways as neither detached nor non-detached.

Shariputra! This is called the contemplation of all dharmas.

Shariputra! When great bodhisattvas practice prajnaparamita, they should contemplate all dharmas in this manner.

Fascicle 72

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