大般若波羅蜜多經

10

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of a pratyekabuddha, nor should it be sought within the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; it should not be sought apart from the dharma-nature of a pratyekabuddha, nor should it be sought apart from the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

Why is this? Whether the dharma-nature of a pratyekabuddha, or the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; whether apart from the dharma-nature of a pratyekabuddha, or apart from the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; whether a great bodhisattva, or prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called the absence of characteristics. Why is this? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of a pratyekabuddha, nor the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; neither is it apart from the dharma-nature of a pratyekabuddha, nor apart from the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Why is this? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of a pratyekabuddha, nor the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; neither is it apart from the dharma-nature of a pratyekabuddha, nor apart from the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of a pratyekabuddha, nor should it be sought within the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood; it should not be sought apart from the dharma-nature of a pratyekabuddha, nor should it be sought apart from the dharma-nature of one progressing toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of a great bodhisattva, nor should it be sought within the dharma-nature of a samyaksambuddha; it should not be sought apart from the dharma-nature of a great bodhisattva, nor should it be sought apart from the dharma-nature of a samyaksambuddha. Why is this?

Whether the dharma-nature of a great bodhisattva, or the dharma-nature of a samyaksambuddha; whether apart from the dharma-nature of a great bodhisattva, or apart from the dharma-nature of a samyaksambuddha; whether a great bodhisattva, or prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called the absence of characteristics. Why is this? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of a great bodhisattva, nor the dharma-nature of a samyaksambuddha; neither is it apart from the dharma-nature of a great bodhisattva, nor apart from the dharma-nature of a samyaksambuddha. Why is this? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of a great bodhisattva, nor the dharma-nature of a samyaksambuddha; neither is it apart from the dharma-nature of a great bodhisattva, nor apart from the dharma-nature of a samyaksambuddha. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of a great bodhisattva, nor should it be sought within the dharma-nature of a samyaksambuddha; it should not be sought apart from the dharma-nature of a great bodhisattva, nor should it be sought apart from the dharma-nature of a samyaksambuddha.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the bodhisattva dharmas, nor should it be sought within the dharma-nature of the fruit of supreme enlightenment; it should not be sought apart from the dharma-nature of the bodhisattva dharmas, nor should it be sought apart from the dharma-nature of the fruit of supreme enlightenment. Why is this?

Whether the dharma-nature of the bodhisattva dharmas, or the dharma-nature of the fruit of supreme enlightenment; whether apart from the dharma-nature of the bodhisattva dharmas, or apart from the dharma-nature of the fruit of supreme enlightenment; whether a great bodhisattva, or prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called the absence of characteristics. Why is this? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the bodhisattva dharmas, nor the dharma-nature of the fruit of supreme enlightenment; neither is it apart from the dharma-nature of the bodhisattva dharmas, nor apart from the dharma-nature of the fruit of supreme enlightenment. Why is this? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the bodhisattva dharmas, nor the dharma-nature of the fruit of supreme enlightenment; neither is it apart from the dharma-nature of the bodhisattva dharmas, nor apart from the dharma-nature of the fruit of supreme enlightenment. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the bodhisattva dharmas, nor should it be sought within the dharma-nature of the fruit of supreme enlightenment; it should not be sought apart from the dharma-nature of the bodhisattva dharmas, nor should it be sought apart from the dharma-nature of the fruit of supreme enlightenment.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the Sravaka Vehicle, nor should it be sought within the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle; it should not be sought apart from the dharma-nature of the Sravaka Vehicle, nor should it be sought apart from the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle. Why is this?

Whether the dharma-nature of the Sravaka Vehicle, or the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle; whether apart from the dharma-nature of the Sravaka Vehicle, or apart from the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle; whether a great bodhisattva, or prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called the absence of characteristics. Why is this? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the Sravaka Vehicle, nor the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle; neither is it apart from the dharma-nature of the Sravaka Vehicle, nor apart from the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle. Why is this? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the Sravaka Vehicle, nor the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle; neither is it apart from the dharma-nature of the Sravaka Vehicle, nor apart from the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the Sravaka Vehicle, nor should it be sought within the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle;

it should not be sought apart from the dharma-nature of the Sravaka Vehicle, nor should it be sought apart from the dharma-nature of the Pratyekabuddha Vehicle or the Supreme Vehicle.

XXVIII. CHAPTER ON PRAISING THE ASSEMBLY'S VIRTUES

01

At that time, Śakra, Lord of the Gods, said to Subhūti: “Venerable Sir! The prajnaparamita cultivated by great bodhisattvas is a great paramita, an immeasurable paramita, and a boundless paramita. Stream-enterers who train in this Dharma attain the fruit of stream-entry; once-returners who train in this Dharma attain the fruit of once-returning; non-returners who train in this Dharma attain the fruit of non-returning; arhats who train in this Dharma attain the fruit of arhatship; pratyekabuddhas who train in this Dharma attain the fruit of pratyekabuddhahood; and great bodhisattvas who train in this Dharma are able to bring sentient beings to maturity, purify Buddha-fields, and attain unsurpassed perfect enlightenment.”

Subhūti said: “So it is! So it is! It is just as you have said! Kauśika! The prajnaparamita cultivated by great bodhisattvas is a great paramita, an immeasurable paramita, and a boundless paramita. Kauśika! Whether in the past, present, or future, stream-enterers who train in this Dharma attain the fruit of stream-entry; once-returners who train in this Dharma attain the fruit of once-returning; non-returners who train in this Dharma attain the fruit of non-returning; arhats who train in this Dharma attain the fruit of arhatship; pratyekabuddhas who train in this Dharma attain the fruit of pratyekabuddhahood; and great bodhisattvas who train in this Dharma are able to bring sentient beings to maturity, purify Buddha-fields, and attain unsurpassed perfect enlightenment.

“Kauśika! Because form is great, the prajnaparamita cultivated by great bodhisattvas is also great; because feeling, perception, formations, and consciousness are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the skandha of form and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the eye ayatana is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the ear, nose, tongue, body, and mind ayatanas are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the eye ayatana and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the form ayatana is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the sound, odor, taste, tangible-object, and dharma ayatanas are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the form ayatana and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the eye dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the eye dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the ear dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the ear dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the nose dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the nose dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the tongue dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the tongue dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the body dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the body dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the mind dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the mind dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the earth dhatu is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the water, fire, wind, space, and consciousness dhatus are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the earth dhatu and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because the Noble Truth of suffering is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because the Noble Truth of suffering and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

“Kauśika! Because ignorance is great, the prajnaparamita cultivated by great bodhisattvas is also great; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why is this? Because ignorance and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.”

Kauśika! Because inner emptiness is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are great, the prajnaparamita cultivated by a great bodhisattva is also great.

Why is this? Because inner emptiness and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because suchness is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because suchness and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the perfection of generosity is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the perfection of generosity and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the four meditative absorptions are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the four immeasurables and the four formless concentrations are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the four meditative absorptions and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the eight liberations are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the eight liberations and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the four establishments of mindfulness are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the four establishments of mindfulness and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the liberation gateway of emptiness is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the liberation gateways of signlessness and wishlessness are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the liberation gateway of emptiness and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the five kinds of eyes are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the six superknowledges are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the five kinds of eyes and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the ten powers of a Buddha are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the ten powers of a Buddha and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the quality of never losing mindfulness is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the nature of constant equanimity is great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the quality of never losing mindfulness and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because the knowledge of all things is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because the knowledge of all aspects of the path and the knowledge of all aspects are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because the knowledge of all things and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because all dharani gateways are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because all samadhi gateways are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because all dharani gateways and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because a stream-enterer is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because a once-returner, a non-returner, and an arhat are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because a stream-enterer and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because one approaching stream-entry and the fruit of stream-entry are great, the prajnaparamita cultivated by a great bodhisattva is also great. Because one approaching once-returning, the fruit of once-returning, one approaching non-returning, the fruit of non-returning, one approaching arhatship, and the fruit of arhatship are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because one approaching stream-entry, the fruit of stream-entry, and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because a pratyekabuddha is great, the prajnaparamita cultivated by a great bodhisattva is also great. Because one approaching pratyekabuddhahood and the fruit of pratyekabuddhahood are great, the prajnaparamita cultivated by a great bodhisattva is also great. Why is this? Because a pratyekabuddha and so forth cannot be apprehended in the beginning, middle, or end, they are said to be great. Because they are great, the prajnaparamita cultivated by a great bodhisattva is also said to be great.

Kauśika! Because great bodhisattvas are great, the prajnaparamita cultivated by great bodhisattvas is also great; because a Samyaksambuddha is great, the prajnaparamita cultivated by great bodhisattvas is also great. Why? Because great bodhisattvas and so forth cannot be apprehended in the beginning, the middle, or the end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

Kauśika! Because the qualities of great bodhisattvas are great, the prajnaparamita cultivated by great bodhisattvas is also great; because the fruit of supreme enlightenment is great, the prajnaparamita cultivated by great bodhisattvas is also great. Why? Because the qualities of great bodhisattvas and so forth cannot be apprehended in the beginning, the middle, or the end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

Kauśika! Because the Śrāvaka Vehicle is great, the prajnaparamita cultivated by great bodhisattvas is also great; because the Pratyekabuddha Vehicle and the Supreme Vehicle are great, the prajnaparamita cultivated by great bodhisattvas is also great. Why? Because the Śrāvaka Vehicle and so forth cannot be apprehended in the beginning, the middle, or the end, they are said to be great. Because they are great, the prajnaparamita cultivated by great bodhisattvas is also said to be great.

Kauśika! For this reason, I say: Because form and so forth are great, the prajnaparamita cultivated by great bodhisattvas is also great.

Kauśika! Because form is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because feeling, perception, formations, and consciousness are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why? Because the measure of the form skandha and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the form skandha and so forth cannot be apprehended. Kauśika! Because empty space is immeasurable, the form skandha and so forth are also immeasurable. Because the form skandha and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the eye ayatana is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the ear, nose, tongue, body, and mind ayatanas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why? Because the measure of the eye ayatana and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the eye ayatana and so forth cannot be apprehended. Kauśika! Because empty space is immeasurable, the eye ayatana and so forth are also immeasurable. Because the eye ayatana and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the form ayatana is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the sound, odor, taste, tangible object, and dharma ayatanas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why? Because the measure of the form ayatana and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the form ayatana and so forth cannot be apprehended. Kauśika! Because empty space is immeasurable, the form ayatana and so forth are also immeasurable. Because the form ayatana and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the eye dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why?

Because the measure of the eye dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the eye dhatu and so forth cannot be apprehended.

Kauśika! Because empty space is immeasurable, the eye dhatu and so forth are also immeasurable. Because the eye dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the ear dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why?

Because the measure of the ear dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the ear dhatu and so forth cannot be apprehended.

Kauśika! Because empty space is immeasurable, the ear dhatu and so forth are also immeasurable. Because the ear dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the nose dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why?

Because the measure of the nose dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the nose dhatu and so forth cannot be apprehended.

Kauśika! Because empty space is immeasurable, the nose dhatu and so forth are also immeasurable. Because the nose dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the tongue dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why?

Because the measure of the tongue dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the tongue dhatu and so forth cannot be apprehended.

Kauśika! Because empty space is immeasurable, the tongue dhatu and so forth are also immeasurable. Because the tongue dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kauśika! Because the body dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why?

Because the measure of the body dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kauśika! Just as the measure of empty space cannot be apprehended, so too the measure of the body dhatu and so forth cannot be apprehended.

Kauśika! Because empty space is immeasurable, the body dhatu and so forth are also immeasurable. Because the body dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the mind dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the mind dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the mind dhatu and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the mind dhatu and so forth are also immeasurable. Because the mind dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the earth dhatu is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the water, fire, wind, space, and consciousness dhatus are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of the earth dhatu and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the earth dhatu and so forth cannot be apprehended. Kausika! Because space is immeasurable, the earth dhatu and so forth are also immeasurable. Because the earth dhatu and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the Noble Truth of suffering is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the Noble Truths of the origin of suffering, its cessation, and the path are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the Noble Truth of suffering and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the Noble Truth of suffering and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the Noble Truth of suffering and so forth are also immeasurable. Because the Noble Truth of suffering and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because ignorance is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of ignorance and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of ignorance and so forth cannot be apprehended.

Kausika! Because space is immeasurable, ignorance and so forth are also immeasurable. Because ignorance and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because inner emptiness is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because 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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Why is this? Because the measure of inner emptiness and so forth cannot be apprehended, they are said to be immeasurable. Kausika!

Just as the measure of space cannot be apprehended, so too the measure of inner emptiness and so forth cannot be apprehended. Kausika! Because space is immeasurable, inner emptiness and so forth are also immeasurable.

Because inner emptiness and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because suchness is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Why is this? Because the measure of suchness and so forth cannot be apprehended, they are said to be immeasurable. Kausika!

Just as the measure of space cannot be apprehended, so too the measure of suchness and so forth cannot be apprehended. Kausika! Because space is immeasurable, suchness and so forth are also immeasurable.

Because suchness and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the perfection of generosity is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the perfection of generosity and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the perfection of generosity and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the perfection of generosity and so forth are also immeasurable. Because the perfection of generosity and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the four dhyanas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the four immeasurables and the four formless samadhis are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of the four dhyanas and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the four dhyanas and so forth cannot be apprehended. Kausika! Because space is immeasurable, the four dhyanas and so forth are also immeasurable. Because the four dhyanas and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the eight liberations are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the eight spheres of mastery, the nine successive attainments, and the ten totality spheres are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the eight liberations and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the eight liberations and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the eight liberations and so forth are also immeasurable. Because the eight liberations and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the four foundations of mindfulness are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the four foundations of mindfulness and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the four foundations of mindfulness and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the four foundations of mindfulness and so forth are also immeasurable. Because the four foundations of mindfulness and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the liberation gateway of emptiness is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the liberation gateways of signlessness and wishlessness are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the liberation gateway of emptiness and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the liberation gateway of emptiness and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the liberation gateway of emptiness and so forth are also immeasurable. Because the liberation gateway of emptiness and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the five kinds of eyes are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the six superknowledges are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of the five kinds of eyes and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the five kinds of eyes and so forth cannot be apprehended. Kausika! Because space is immeasurable, the five kinds of eyes and so forth are also immeasurable. Because the five kinds of eyes and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the Buddha’s ten powers are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the Buddha’s ten powers and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the Buddha’s ten powers and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the Buddha’s ten powers and so forth are also immeasurable. Because the Buddha’s ten powers and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the Dharma of non-forgetfulness is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the nature of constant equanimity is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the Dharma of non-forgetfulness and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the Dharma of non-forgetfulness and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the Dharma of non-forgetfulness and so forth are also immeasurable. Because the Dharma of non-forgetfulness and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the knowledge of all things is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the knowledge of the aspects of the paths and the knowledge of all aspects are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the knowledge of all things and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of the knowledge of all things and so forth cannot be apprehended.

Kausika! Because space is immeasurable, the knowledge of all things and so forth are also immeasurable. Because the knowledge of all things and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because all dharani gateways are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because all samadhi gateways are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of all dharani gateways and so forth cannot be apprehended, they are said to be immeasurable. Kausika! Just as the measure of space cannot be apprehended, so too the measure of all dharani gateways and so forth cannot be apprehended. Kausika! Because space is immeasurable, all dharani gateways and so forth are also immeasurable. Because all dharani gateways and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Fascicle 98

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