大般若波羅蜜多經

02

Kausika! Because stream-enterers are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because once-returners, non-returners, and arhats are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of stream-enterers 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 stream-enterers and so forth cannot be apprehended. Kausika! Because space is immeasurable, stream-enterers and so forth are also immeasurable. Because stream-enterers and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because those progressing toward stream-entry and those who have attained the fruit of stream-entry are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because those progressing toward once-returning and those who have attained the fruit of once-returning, those progressing toward non-returning and those who have attained the fruit of non-returning, and those progressing toward arhatship and those who have attained the fruit of arhatship are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Why is this? Because the measure of those progressing toward stream-entry, those who have attained the fruit of stream-entry, 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 those progressing toward stream-entry, those who have attained the fruit of stream-entry, and so forth cannot be apprehended. Kausika! Because space is immeasurable, those progressing toward stream-entry, those who have attained the fruit of stream-entry, and so forth are also immeasurable.

Because those progressing toward stream-entry, those who have attained the fruit of stream-entry, and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because pratyekabuddhas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because those progressing toward pratyekabuddhahood and those who have attained the fruit of pratyekabuddhahood are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of pratyekabuddhas 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 pratyekabuddhas and so forth cannot be apprehended.

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

Kausika! Because great bodhisattvas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because samyaksambuddhas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of great bodhisattvas 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 great bodhisattvas and so forth cannot be apprehended. Kausika! Because space is immeasurable, great bodhisattvas and so forth are also immeasurable. Because great bodhisattvas and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because the dharmas of great bodhisattvas are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the fruit of supreme enlightenment is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this?

Because the measure of the dharmas of great bodhisattvas 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 dharmas of great bodhisattvas and so forth cannot be apprehended.

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

Kausika! Because the Sravaka Vehicle is immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable; because the Pratyekabuddha Vehicle and the Supreme Vehicle are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable. Why is this? Because the measure of the Sravaka Vehicle 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 Sravaka Vehicle and so forth cannot be apprehended. Kausika! Because space is immeasurable, the Sravaka Vehicle and so forth are also immeasurable. Because the Sravaka Vehicle and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! For this reason, I say that because form and so forth are immeasurable, the prajnaparamita cultivated by great bodhisattvas is also immeasurable.

Kausika! Because form is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because feeling, perception, formations, and consciousness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the form skandha and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the eye ayatana is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the ear, nose, tongue, body, and mind ayatanas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the eye ayatana and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the form ayatana is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the sound, odor, taste, tangible-object, and dharma ayatanas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the form ayatana and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the eye dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the eye dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the ear dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the ear dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the nose dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the nose dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the tongue dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the tongue dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the body dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the body dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the mind dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the mind dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the earth dhatu is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the water, fire, wind, space, and consciousness dhatus are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the earth dhatu and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the Noble Truth of suffering is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the Noble Truths of the origin, cessation, and path are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the Noble Truth of suffering and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because ignorance is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of ignorance and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because inner emptiness is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of shared 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 boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

Why is this? Because neither the middle nor the limits of inner emptiness and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because true suchness is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of true suchness and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the perfection of generosity is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the perfection of generosity and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the four dhyanas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the four immeasurables and the four formless absorptions are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the four dhyanas and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the eight liberations are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the eight liberations and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the four foundations of mindfulness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; 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 boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the four foundations of mindfulness and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the gateway to liberation through emptiness is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the gateways to liberation through signlessness and wishlessness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the gateway to liberation through emptiness and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the five kinds of eyes are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the six superknowledges are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the five kinds of eyes and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the Buddha’s ten powers are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the Buddha’s ten powers and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the Dharma of never-forgetfulness is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the nature of constant equanimity is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the Dharma of never-forgetfulness and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the knowledge of all things is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the knowledge of the aspects of the paths and the knowledge of all aspects are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the knowledge of all things and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because all dharani gateways are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because all samadhi gateways are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of all dharani gateways and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because stream-enterers are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because once-returners, non-returners, and arhats are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of stream-enterers and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because those progressing toward stream-entry and the fruit of stream-entry are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because those progressing toward once-returning, the fruit of once-returning, those progressing toward non-returning, the fruit of non-returning, those progressing toward arhatship, and the fruit of arhatship are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of those progressing toward stream-entry, the fruit of stream-entry, and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because pratyekabuddhas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the fruit of pratyekabuddhahood is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of pratyekabuddhas and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because great bodhisattvas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because samyaksambuddhas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of great bodhisattvas and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the qualities of great bodhisattvas are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the fruit of unsurpassed awakening is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the qualities of great bodhisattvas and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! Because the Sravaka Vehicle is boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless; because the Pratyekabuddha Vehicle and the Supreme Vehicle are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless. Why is this? Because neither the middle nor the limits of the Sravaka Vehicle and so forth can be apprehended, they are said to be boundless. Because they are boundless, the prajnaparamita cultivated by great bodhisattvas is also said to be boundless.

Kausika! For this reason, I say that because form and so forth are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

Furthermore, Kausika! Because the objects of cognition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

At that time, Sakra, Lord of the Gods, asked Subhuti, “Venerable sir! Why is it that, because the objects of cognition are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless?”

Subhuti replied, “Kausika! Because the objects of the knowledge of all-knowing wisdom are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

“Furthermore, Kausika! Because the objects of the dharma-dhatu are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.”

At that time, Sakra, Lord of the Gods, asked Subhuti, “Venerable sir! Why is it that, because the objects of the dharma-dhatu are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless?”

Subhuti replied, “Kausika! Because the dharma-dhatu is boundless, its objects are also boundless. Because its objects are boundless, the dharma-dhatu is also boundless. Because the objects of the dharma-dhatu are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

“Furthermore, Kausika! Because the objects of suchness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.”

At that time, Sakra, Lord of the Gods, asked Subhuti, “Venerable sir! Why is it that, because the objects of suchness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless?”

Subhuti replied, “Kausika! Because suchness is boundless, its objects are also boundless. Because its objects are boundless, suchness is also boundless. Because the objects of suchness are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.

“Furthermore, Kausika! Because sentient beings are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless.”

At that time, Sakra, Lord of the Gods, asked Subhuti, “Why is it that, because sentient beings are boundless, the prajnaparamita cultivated by great bodhisattvas is also boundless?”

Subhuti replied, “Kausika! What do you think? When one speaks of a sentient being, what kind of provisional dharma is that sentient being?”

Sakra, Lord of the Gods, replied, “Venerable sir! When one speaks of a sentient being, that sentient being is neither a provisional dharma nor a non-provisional dharma. It is merely provisionally established, belonging to a temporary designation, an unreal designation, and an ungrounded designation.”

Subhuti asked again, “Kausika! What do you think? Within this prajnaparamita, is any sentient being clearly and truly existent?”

Sakra, Lord of the Gods, replied, “Venerable sir! No!”

Subhuti said, “Kausika! Since no sentient being is clearly and truly existent within this prajnaparamita, sentient beings are said to be boundless, for neither their middle nor their limits can be apprehended.”

Kausika! What do you think? If the Tathagatas, Arhats, Perfectly Enlightened Ones were, throughout countless kalpas, to speak the names of sentient beings, would any sentient being among them arise or cease?

Sakra, Lord of the Devas, replied: No, Venerable One! Why? Because the original nature of sentient beings is pure, for from the very beginning they have no existence of their own.

Subhuti said: Kausika! For this reason, I say that because sentient beings are boundless, the prajnaparamita cultivated by great bodhisattvas is likewise boundless.

XXIX. CHAPTER ON ACCEPTANCE AND PRESERVATION

01

At that time, in the assembly, Sakra, Lord of the Devas, and the other devas of the Desire Realm; Brahma, the Heavenly King, and his celestial hosts; and the devas, Isana, divine seers, and celestial maidens of the Form Realm all simultaneously proclaimed three times in a loud voice: Excellent! Excellent! Venerable Subhuti, relying upon the Buddha’s spiritual power and taking the Buddha as his refuge, has skillfully distinguished and revealed for us devas and humans of the world the subtle and wondrous true Dharma, namely prajnaparamita.

If a bodhisattva is able, with regard to this prajnaparamita, to practice in accordance with what is taught without departing from it, we shall honor and serve that bodhisattva as we would the Buddha. Thus, within the profound teaching of prajnaparamita, there is no dharma that can be apprehended. That is, within this Dharma:

There is no form that can be apprehended; nor can feeling, perception, volitional formations, or consciousness be apprehended.

There is no eye ayatana that can be apprehended; nor can the ear, nose, tongue, body, or mind ayatana be apprehended.

There is no form ayatana that can be apprehended; nor can the sound, odor, taste, touch, or mental-object ayatana be apprehended.

There is no eye dhatu that can be apprehended; nor can the form dhatu, eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition be apprehended.

There is no ear dhatu that can be apprehended; nor can the sound dhatu, ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition be apprehended.

There is no nose dhatu that can be apprehended; nor can the odor dhatu, nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition be apprehended.

There is no tongue dhatu that can be apprehended; nor can the taste dhatu, tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition be apprehended.

There is no body dhatu that can be apprehended; nor can the touch dhatu, body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition be apprehended.

There is no mind dhatu that can be apprehended; nor can the mental-object dhatu, mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition be apprehended.

There is no earth dhatu that can be apprehended; nor can the water, fire, wind, space, or consciousness dhatu be apprehended.

There is no Noble Truth of suffering that can be apprehended; nor can the Noble Truths of the origin, cessation, or path be apprehended.

There is no ignorance that can be apprehended; nor can volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress be apprehended.

There is no inner emptiness that can be apprehended; nor can outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence be apprehended.

There is no suchness that can be apprehended; nor can the Dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, or the inconceivable realm be apprehended.

There is no perfection of generosity that can be apprehended; nor can the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita be apprehended.

There are no four dhyanas that can be apprehended; nor can the four immeasurables or four formless attainments be apprehended.

There are no eight liberations that can be apprehended; nor can the eight spheres of mastery, nine successive attainments, or ten totalities be apprehended.

There are no four foundations of mindfulness that can be apprehended; nor can the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, or eight factors of the Noble Path be apprehended.

There is no liberation gateway of emptiness that can be apprehended; nor can the liberation gateways of signlessness or wishlessness be apprehended.

There are no five kinds of eyes that can be apprehended; nor can the six superknowledges be apprehended.

There are no ten powers of a Buddha that can be apprehended; nor can the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen distinctive qualities of a Buddha be apprehended.

There is no quality of never losing mindfulness that can be apprehended; nor can the nature of constant equanimity be apprehended.

There is no knowledge of all things that can be apprehended; nor can the knowledge of the aspects of the paths or the knowledge of all aspects be apprehended.

There are no dharani gateways that can be apprehended; nor can any samadhi gateways be apprehended.

There is no stream-enterer that can be apprehended; nor can a once-returner, non-returner, or arhat be apprehended.

There is no candidate for stream-entry or fruit of stream-entry that can be apprehended; nor can the candidate for once-returning, fruit of once-returning, candidate for non-returning, fruit of non-returning, candidate for arhatship, or fruit of arhatship be apprehended.

There is no pratyekabuddha that can be apprehended; nor can the candidate for pratyekabuddhahood or fruit of pratyekabuddhahood be apprehended.

There is no great bodhisattva that can be apprehended; nor can a Samyaksambuddha be apprehended.

There are no qualities of a great bodhisattva that can be apprehended; nor can the fruit of unsurpassed enlightenment be apprehended.

There is no Sravaka Vehicle that can be apprehended; nor can the Pratyekabuddha Vehicle or the Supreme Vehicle be apprehended.

Although no such dharmas can be apprehended, the teachings of the Three Vehicles are conventionally established: the teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle.

At that time, the Buddha addressed the devas, divine seers, and the others: So it is! So it is! It is just as you have said. Although within this profound teaching of prajnaparamita no dharmas such as form and so forth can be apprehended, the teachings of the Three Vehicles are nevertheless conventionally established. If a bodhisattva, regarding this prajnaparamita and employing non-apprehension as skillful means, is able to teach in accordance with what is practiced and to practice in accordance with what is taught, without separating the two, then you devas and divine seers should honor and serve that bodhisattva as you would the Tathagata. You should know:

The Tathagata cannot be attained through the perfection of generosity itself, nor can the Tathagata be attained apart from the perfection of generosity. The Tathagata cannot be attained through the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita themselves, nor can the Tathagata be attained apart from the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita.

The Tathagata cannot be apprehended within internal emptiness itself, nor can the Tathagata be apprehended apart from internal emptiness. The Tathagata cannot be apprehended within external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of self-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence itself;

nor can the Tathagata be apprehended apart from external emptiness through the emptiness of the self-nature of nonexistence itself.

The Tathagata cannot be apprehended within suchness itself, nor can the Tathagata be apprehended apart from suchness. The Tathagata cannot be apprehended within the dharma-realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, or the inconceivable realm; nor can the Tathagata be apprehended apart from the dharma-realm through the inconceivable realm.

The Tathagata cannot be apprehended within the Noble Truth of suffering itself, nor can the Tathagata be apprehended apart from the Noble Truth of suffering. The Tathagata cannot be apprehended within the Noble Truths of the origin, cessation, and path themselves, nor can the Tathagata be apprehended apart from the Noble Truths of the origin, cessation, and path.

The Tathagata cannot be apprehended within the four dhyanas themselves, nor can the Tathagata be apprehended apart from the four dhyanas. The Tathagata cannot be apprehended within the four immeasurables or the four formless absorptions themselves, nor can the Tathagata be apprehended apart from the four immeasurables or the four formless absorptions.

The Tathagata cannot be apprehended within the eight liberations themselves, nor can the Tathagata be apprehended apart from the eight liberations. The Tathagata cannot be apprehended within the eight spheres of mastery, the nine successive absorptions, or the ten totalities themselves, nor can the Tathagata be apprehended apart from the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

The Tathagata cannot be apprehended within the four establishments of mindfulness themselves, nor can the Tathagata be apprehended apart from the four establishments of mindfulness. The Tathagata cannot be apprehended within the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path themselves, nor can the Tathagata be apprehended apart from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path.

The Tathagata cannot be apprehended within the gateway to liberation through emptiness itself, nor can the Tathagata be apprehended apart from the gateway to liberation through emptiness. The Tathagata cannot be apprehended within the gateways to liberation through signlessness and wishlessness themselves, nor can the Tathagata be apprehended apart from the gateways to liberation through signlessness and wishlessness.

The Tathagata cannot be apprehended within the five kinds of eyes themselves, nor can the Tathagata be apprehended apart from the five kinds of eyes. The Tathagata cannot be apprehended within the six superknowledges themselves, nor can the Tathagata be apprehended apart from the six superknowledges.

The Tathagata cannot be apprehended within the Buddha’s ten powers themselves, nor can the Tathagata be apprehended apart from the Buddha’s ten powers. The Tathagata cannot be apprehended within the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha themselves, nor can the Tathagata be apprehended apart from the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

The Tathagata cannot be apprehended within the Dharma of never losing mindfulness itself, nor can the Tathagata be apprehended apart from the Dharma of never losing mindfulness. The Tathagata cannot be apprehended within the nature of constant equanimity itself, nor can the Tathagata be apprehended apart from the nature of constant equanimity.

The Tathagata cannot be apprehended within the knowledge of all things itself, nor can the Tathagata be apprehended apart from the knowledge of all things. The Tathagata cannot be apprehended within the knowledge of the aspects of the paths or the knowledge of all aspects themselves, nor can the Tathagata be apprehended apart from the knowledge of the aspects of the paths or the knowledge of all aspects.

The Tathagata cannot be apprehended within any dharani gateway itself, nor can the Tathagata be apprehended apart from any dharani gateway. The Tathagata cannot be apprehended within any samadhi gateway itself, nor can the Tathagata be apprehended apart from any samadhi gateway.

The Tathagata cannot be apprehended within a stream-enterer himself, nor can the Tathagata be apprehended apart from a stream-enterer. The Tathagata cannot be apprehended within a once-returner, a non-returner, or an arhat himself, nor can the Tathagata be apprehended apart from a once-returner, a non-returner, or an arhat.

The Tathagata cannot be apprehended within one practicing toward stream-entry or the fruit of stream-entry itself, nor can the Tathagata be apprehended apart from one practicing toward stream-entry or the fruit of stream-entry. The Tathagata cannot be apprehended within one practicing toward once-returning, the fruit of once-returning, one practicing toward non-returning, the fruit of non-returning, one practicing toward arhatship, or the fruit of arhatship itself, nor can the Tathagata be apprehended apart from one practicing toward once-returning through the fruit of arhatship.

The Tathagata cannot be apprehended within a pratyekabuddha himself, nor can the Tathagata be apprehended apart from a pratyekabuddha. The Tathagata cannot be apprehended within one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood itself, nor can the Tathagata be apprehended apart from one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

The Tathagata cannot be apprehended within a great bodhisattva himself, nor can the Tathagata be apprehended apart from a great bodhisattva. The Tathagata cannot be apprehended within a Samyaksambuddha himself, nor can the Tathagata be apprehended apart from a Samyaksambuddha.

The Tathagata cannot be apprehended within the dharmas of great bodhisattvas themselves, nor can the Tathagata be apprehended apart from the dharmas of great bodhisattvas. The Tathagata cannot be apprehended within the fruit of unsurpassed awakening itself, nor can the Tathagata be apprehended apart from the fruit of unsurpassed awakening.

The Tathagata cannot be apprehended within the Sravaka Vehicle itself, nor can the Tathagata be apprehended apart from the Sravaka Vehicle. The Tathagata cannot be apprehended within the Pratyekabuddha Vehicle or the Supreme Vehicle itself, nor can the Tathagata be apprehended apart from the Pratyekabuddha Vehicle or the Supreme Vehicle.

Divine Seers! You should know that if great bodhisattvas employ non-apprehension as skillful means, they constantly and diligently train in all dharmas. That is:

They train in the perfection of generosity; they train in the perfections of pure morality, patience, diligence, dhyana, and prajnaparamita.

They train in internal emptiness; they train in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of self-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 itself.

They train in suchness; they train in the dharma-realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm.

They train in the Noble Truths.

They train in the four dhyanas; they train in the four immeasurables and the four formless absorptions.

They train in the eight liberations; they train in the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

They train in the four establishments of mindfulness; they train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path.

They train in the gateway to liberation through emptiness; they train in the gateways to liberation through signlessness and wishlessness.

They train in the five kinds of eyes; they train in the six superknowledges.

Train in the ten powers of the Buddha; train in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Train in the Dharma of never losing mindfulness; train in the nature of constant equanimity.

Train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Train in all dharani gateways; train in all samadhi gateways.

Train as a stream-enterer, a once-returner, a non-returner, and an arhat.

Train in the path of stream-entry and the fruit of stream-entry; train in the path of once-returning and the fruit of once-returning, the path of non-returning and the fruit of non-returning, and the path of arhatship and the fruit of arhatship.

Train as a pratyekabuddha; train in the path of a pratyekabuddha and the fruit of a pratyekabuddha.

Train as a great bodhisattva; train in samyaksambuddhahood.

Train in the qualities of a great bodhisattva; train in unsurpassed perfect enlightenment.

Train in the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Unsurpassed Vehicle.

A great bodhisattva who trains in this way should always cultivate prajnaparamita with single-minded diligence and without negligence. Therefore, you should honor and serve that bodhisattva just as you would the Tathagata. You should know that long ago, when the Tathagata, Arhat, Perfectly Enlightened One Dipankara appeared in the world, I saw Buddha Dipankara at a crossroads in the City of Many Flowers. I spread out five flowers and laid my hair over the mud, seeking to hear the unsurpassed Dharma. By taking non-attainment as the skillful means, I attained the following:

Never being separated from the perfection of giving, never being separated from the perfection of ethical discipline, never being separated from the perfection of patience, never being separated from the perfection of diligence, never being separated from the perfection of meditative concentration, and never being separated from prajnaparamita.

Never being separated from inner emptiness, never being separated from outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic existence, and the emptiness of the nonexistence of intrinsic existence.

Never being separated from suchness, never being separated from the dharmadhatu, the nature of dharmas, the nature that is not false, the nature that does not change, 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.

Never being separated from the Noble Truths.

Never being separated from the four dhyanas, never being separated from the four immeasurables and the four formless absorptions.

Never being separated from the eight liberations, never being separated from the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Never being separated from the four foundations of mindfulness, never being separated from the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Never being separated from the liberation gateway of emptiness, never being separated from the liberation gateways of signlessness and wishlessness.

Never being separated from the five kinds of vision; never being separated from the six superknowledges.

Never being separated from the ten powers of the Buddha, never being separated from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Never being separated from the Dharma of never losing mindfulness; never being separated from the nature of constant equanimity.

Never being separated from the knowledge of all things, never being separated from the knowledge of the aspects of the paths and the knowledge of all aspects.

Never being separated from all dharani gateways; never being separated from all samadhi gateways.

Never being separated from immeasurable other Buddha-Dharmas.

At that time, Buddha Dipankara immediately bestowed upon me the prediction of unsurpassed perfect enlightenment, saying: “Good man! In a future age, after one incalculable great eon, within the Auspicious Eon of this world, you will attain Buddhahood and be called the Tathagata Nengji, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.”

At that time, the devas, seers, and others addressed the Buddha: “Blessed One! Such prajnaparamita is exceedingly rare, enabling the assemblies of great bodhisattvas swiftly to encompass the knowledge of all-knowing knowledge by taking non-attainment as their skillful means. That is:

“With regard to form, they take neither appropriation nor rejection as their skillful means; with regard to feeling, perception, formations, and consciousness, they take neither appropriation nor rejection as their skillful means.

“With regard to the eye ayatana, they take neither appropriation nor rejection as their skillful means; with regard to the ear, nose, tongue, body, and mind ayatanas, they take neither appropriation nor rejection as their skillful means.

“With regard to the form ayatana, they take neither appropriation nor rejection as their skillful means; with regard to the sound, odor, taste, touch, and dharma ayatanas, they take neither appropriation nor rejection as their skillful means.

“With regard to the eye dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the ear dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the nose dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the tongue dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the body dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the mind dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, they take neither appropriation nor rejection as their skillful means.

“With regard to the earth dhatu, they take neither appropriation nor rejection as their skillful means; with regard to the water, fire, wind, space, and consciousness dhatus, they take neither appropriation nor rejection as their skillful means.

“With regard to the Noble Truth of suffering, they take neither appropriation nor rejection as their skillful means; with regard to the Noble Truths of the origin, cessation, and path, they take neither appropriation nor rejection as their skillful means.

“With regard to ignorance, they take neither appropriation nor rejection as their skillful means; with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, they take neither appropriation nor rejection as their skillful means.

“With regard to inner emptiness, they take neither appropriation nor rejection as their skillful means; with regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic existence, and the emptiness of the nonexistence of intrinsic existence, they take neither appropriation nor rejection as their skillful means.

“With regard to suchness, they take neither appropriation nor rejection as their skillful means; with regard to the dharmadhatu, the nature of dharmas, the nature that is not false, the nature that does not change, 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, they take neither appropriation nor rejection as their skillful means.

“With regard to the perfection of giving, they take neither appropriation nor rejection as their skillful means; with regard to the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, they take neither appropriation nor rejection as their skillful means.

“With regard to the four dhyanas, they take neither appropriation nor rejection as their skillful means; with regard to the four immeasurables and the four formless absorptions, they take neither appropriation nor rejection as their skillful means.”

With regard to the eight liberations, they take neither grasping nor relinquishing as skillful means; with regard to the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, they take neither grasping nor relinquishing as skillful means.

With regard to the four foundations of mindfulness, they take neither grasping nor relinquishing as skillful means; with regard to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, they take neither grasping nor relinquishing as skillful means.

With regard to the gateway of liberation through emptiness, they take neither grasping nor relinquishing as skillful means; with regard to the gateways of liberation through signlessness and wishlessness, they take neither grasping nor relinquishing as skillful means.

With regard to the five kinds of eyes, they take neither grasping nor relinquishing as skillful means; with regard to the six superknowledges, they take neither grasping nor relinquishing as skillful means.

With regard to the ten powers of a Buddha, they take neither grasping nor relinquishing as skillful means; with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, they take neither grasping nor relinquishing as skillful means.

With regard to the Dharma of never forgetting, they take neither grasping nor relinquishing as skillful means; with regard to the nature of constant equanimity, they take neither grasping nor relinquishing as skillful means.

With regard to the knowledge of all things, they take neither grasping nor relinquishing as skillful means; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, they take neither grasping nor relinquishing as skillful means.

With regard to all dharani gateways, they take neither grasping nor relinquishing as skillful means; with regard to all samadhi gateways, they take neither grasping nor relinquishing as skillful means.

With regard to stream-enterers, they take neither grasping nor relinquishing as skillful means; with regard to once-returners, non-returners, and arhats, they take neither grasping nor relinquishing as skillful means.

With regard to those practicing for stream-entry and the fruit of stream-entry, they take neither grasping nor relinquishing as skillful means; with regard to those practicing for once-returning and the fruit of once-returning, those practicing for non-returning and the fruit of non-returning, and those practicing for arhatship and the fruit of arhatship, they take neither grasping nor relinquishing as skillful means.

With regard to pratyekabuddhas, they take neither grasping nor relinquishing as skillful means; with regard to those practicing for pratyekabuddhahood and the fruit of pratyekabuddhahood, they take neither grasping nor relinquishing as skillful means.

With regard to great bodhisattvas, they take neither grasping nor relinquishing as skillful means; with regard to Samyak-sambuddhas, they take neither grasping nor relinquishing as skillful means.

With regard to the qualities of great bodhisattvas, they take neither grasping nor relinquishing as skillful means; with regard to the fruit of supreme enlightenment, they take neither grasping nor relinquishing as skillful means.

With regard to the Vehicle of the hearers, they take neither grasping nor relinquishing as skillful means; with regard to the Vehicle of the pratyekabuddhas and the Supreme Vehicle, they take neither grasping nor relinquishing as skillful means.

Fascicle 99

End