大般若波羅蜜多經

05

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the nose element as arising or ceasing; nor does he perceive the odor element, the nose-consciousness element, nose-contact, or the feelings arising with nose-contact as condition, as arising or ceasing. He does not perceive the nose element as being grasped or relinquished; nor does he perceive the odor element through to the feelings arising with nose-contact as condition, as being grasped or relinquished.

He does not perceive the nose element as defiled or purified; nor does he perceive the odor element through to the feelings arising with nose-contact as condition, as defiled or purified. He does not perceive the nose element as gathered or dispersed; nor does he perceive the odor element through to the feelings arising with nose-contact as condition, as gathered or dispersed. He does not perceive the nose element as increasing or decreasing; nor does he perceive the odor element through to the feelings arising with nose-contact as condition, as increasing or decreasing.

Why? Because the nature of the nose element and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the tongue element as arising or ceasing; nor does he perceive the taste element, the tongue-consciousness element, tongue-contact, or the feelings arising with tongue-contact as condition, as arising or ceasing. He does not perceive the tongue element as being grasped or relinquished; nor does he perceive the taste element through to the feelings arising with tongue-contact as condition, as being grasped or relinquished.

He does not perceive the tongue element as defiled or purified; nor does he perceive the taste element through to the feelings arising with tongue-contact as condition, as defiled or purified. He does not perceive the tongue element as gathered or dispersed; nor does he perceive the taste element through to the feelings arising with tongue-contact as condition, as gathered or dispersed. He does not perceive the tongue element as increasing or decreasing; nor does he perceive the taste element through to the feelings arising with tongue-contact as condition, as increasing or decreasing.

Why? Because the nature of the tongue element and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the body element as arising or ceasing; nor does he perceive the tangible-object element, the body-consciousness element, body-contact, or the feelings arising with body-contact as condition, as arising or ceasing. He does not perceive the body element as being grasped or relinquished; nor does he perceive the tangible-object element through to the feelings arising with body-contact as condition, as being grasped or relinquished.

He does not perceive the body element as defiled or purified; nor does he perceive the tangible-object element through to the feelings arising with body-contact as condition, as defiled or purified. He does not perceive the body element as gathered or dispersed; nor does he perceive the tangible-object element through to the feelings arising with body-contact as condition, as gathered or dispersed. He does not perceive the body element as increasing or decreasing; nor does he perceive the tangible-object element through to the feelings arising with body-contact as condition, as increasing or decreasing.

Why? Because the nature of the body element and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the mind element as arising or ceasing; nor does he perceive the dharma element, the mind-consciousness element, mind-contact, or the feelings arising with mind-contact as condition, as arising or ceasing. He does not perceive the mind element as being grasped or relinquished; nor does he perceive the dharma element through to the feelings arising with mind-contact as condition, as being grasped or relinquished.

He does not perceive the mind element as defiled or purified; nor does he perceive the dharma element through to the feelings arising with mind-contact as condition, as defiled or purified. He does not perceive the mind element as gathered or dispersed; nor does he perceive the dharma element through to the feelings arising with mind-contact as condition, as gathered or dispersed. He does not perceive the mind element as increasing or decreasing; nor does he perceive the dharma element through to the feelings arising with mind-contact as condition, as increasing or decreasing.

Why? Because the nature of the mind element and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the earth element as arising or ceasing; nor does he perceive the water, fire, wind, space, or consciousness element as arising or ceasing. He does not perceive the earth element as being grasped or relinquished; nor does he perceive the water, fire, wind, space, or consciousness element as being grasped or relinquished.

He does not perceive the earth element as defiled or purified; nor does he perceive the water, fire, wind, space, or consciousness element as defiled or purified. He does not perceive the earth element as gathered or dispersed; nor does he perceive the water, fire, wind, space, or consciousness element as gathered or dispersed. He does not perceive the earth element as increasing or decreasing; nor does he perceive the water, fire, wind, space, or consciousness element as increasing or decreasing.

Why? Because the nature of the earth element and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the Noble Truth of suffering as arising or ceasing; nor does he perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as arising or ceasing. He does not perceive the Noble Truth of suffering as being grasped or relinquished; nor does he perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as being grasped or relinquished.

He does not perceive the Noble Truth of suffering as defiled or purified; nor does he perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as defiled or purified. He does not perceive the Noble Truth of suffering as gathered or dispersed; nor does he perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as gathered or dispersed. He does not perceive the Noble Truth of suffering as increasing or decreasing; nor does he perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as increasing or decreasing.

Why? Because the nature of the Noble Truth of suffering and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive ignorance as arising or ceasing; nor does he perceive formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress as arising or ceasing. He does not perceive ignorance as being grasped or relinquished; nor does he perceive formations through to aging and death, sorrow, lamentation, pain, grief, and distress as being grasped or relinquished.

He does not perceive ignorance as defiled or purified; nor does he perceive formations through to aging and death, sorrow, lamentation, pain, grief, and distress as defiled or purified. He does not perceive ignorance as gathered or dispersed; nor does he perceive formations through to aging and death, sorrow, lamentation, pain, grief, and distress as gathered or dispersed. He does not perceive ignorance as increasing or decreasing; nor does he perceive formations through to aging and death, sorrow, lamentation, pain, grief, and distress as increasing or decreasing.

Why? Because the nature of ignorance and so forth is empty, without existence, and cannot be apprehended.

Shariputra! The great bodhisattva who trains in prajnaparamita in this way is able to accomplish the knowledge of all-knowledge, taking non-learning and non-accomplishment as skillful means.

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive inner emptiness as arising or ceasing; nor does he perceive 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 intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, or the emptiness of the self-nature of nonexistence as arising or ceasing.

He does not perceive inner emptiness as being grasped or relinquished; nor does he perceive outer emptiness through the emptiness of the self-nature of nonexistence as being grasped or relinquished. He does not perceive inner emptiness as defiled or purified; nor does he perceive outer emptiness through the emptiness of the self-nature of nonexistence as defiled or purified. He does not perceive inner emptiness as gathered or dispersed; nor does he perceive outer emptiness through the emptiness of the self-nature of nonexistence as gathered or dispersed.

He does not perceive inner emptiness as increasing or decreasing; nor does he perceive outer emptiness through the emptiness of the self-nature of nonexistence as increasing or decreasing. Why is this? Because the nature of inner emptiness and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive suchness as arising or ceasing; nor does he perceive the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as arising or ceasing. He does not perceive suchness as being grasped or relinquished; nor does he perceive the dharma-dhatu through the inconceivable realm as being grasped or relinquished.

He does not perceive suchness as defiled or purified; nor does he perceive the dharma-dhatu through the inconceivable realm as defiled or purified. He does not perceive suchness as gathered or dispersed; nor does he perceive the dharma-dhatu through the inconceivable realm as gathered or dispersed. He does not perceive suchness as increasing or decreasing; nor does he perceive the dharma-dhatu through the inconceivable realm as increasing or decreasing.

Why is this? Because the nature of suchness and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the perfection of generosity as arising or ceasing; nor does he perceive the perfections of pure morality, patience, diligence, meditation, and prajna as arising or ceasing. He does not perceive the perfection of generosity as being grasped or relinquished; nor does he perceive the perfections of pure morality, patience, diligence, meditation, and prajna as being grasped or relinquished.

He does not perceive the perfection of generosity as defiled or purified; nor does he perceive the perfections of pure morality, patience, diligence, meditation, and prajna as defiled or purified. He does not perceive the perfection of generosity as gathered or dispersed; nor does he perceive the perfections of pure morality, patience, diligence, meditation, and prajna as gathered or dispersed. He does not perceive the perfection of generosity as increasing or decreasing; nor does he perceive the perfections of pure morality, patience, diligence, meditation, and prajna as increasing or decreasing.

Why is this? Because the nature of the perfection of generosity and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the four meditative absorptions as arising or ceasing; nor does he perceive the four immeasurables or the four formless concentrations as arising or ceasing. He does not perceive the four meditative absorptions as being grasped or relinquished; nor does he perceive the four immeasurables or the four formless concentrations as being grasped or relinquished.

He does not perceive the four meditative absorptions as defiled or purified; nor does he perceive the four immeasurables or the four formless concentrations as defiled or purified. He does not perceive the four meditative absorptions as gathered or dispersed; nor does he perceive the four immeasurables or the four formless concentrations as gathered or dispersed. He does not perceive the four meditative absorptions as increasing or decreasing; nor does he perceive the four immeasurables or the four formless concentrations as increasing or decreasing.

Why is this? Because the nature of the four meditative absorptions and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the eight liberations as arising or ceasing; nor does he perceive the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as arising or ceasing. He does not perceive the eight liberations as being grasped or relinquished; nor does he perceive the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as being grasped or relinquished.

He does not perceive the eight liberations as defiled or purified; nor does he perceive the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as defiled or purified. He does not perceive the eight liberations as gathered or dispersed; nor does he perceive the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as gathered or dispersed. He does not perceive the eight liberations as increasing or decreasing; nor does he perceive the eight spheres of mastery, the nine successive concentrations, or the ten universal bases as increasing or decreasing.

Why is this? Because the nature of the eight liberations and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the four foundations of mindfulness as arising or ceasing; nor does he perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as arising or ceasing. He does not perceive the four foundations of mindfulness as being grasped or relinquished; nor does he perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as being grasped or relinquished.

He does not perceive the four foundations of mindfulness as defiled or purified; nor does he perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as defiled or purified. He does not perceive the four foundations of mindfulness as gathered or dispersed; nor does he perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as gathered or dispersed.

He does not perceive the four foundations of mindfulness as increasing or decreasing; nor does he perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as increasing or decreasing. Why is this? Because the nature of the four foundations of mindfulness and so forth is empty, nonexistent, and unobtainable.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the liberation gateway of emptiness as either arising or ceasing; nor does he perceive the liberation gateways of signlessness and wishlessness as either arising or ceasing. He does not perceive the liberation gateway of emptiness as either being grasped or relinquished; nor does he perceive the liberation gateways of signlessness and wishlessness as either being grasped or relinquished.

He does not perceive the liberation gateway of emptiness as either defiled or purified; nor does he perceive the liberation gateways of signlessness and wishlessness as either defiled or purified. He does not perceive the liberation gateway of emptiness as either gathered or dispersed; nor does he perceive the liberation gateways of signlessness and wishlessness as either gathered or dispersed. He does not perceive the liberation gateway of emptiness as either increasing or decreasing; nor does he perceive the liberation gateways of signlessness and wishlessness as either increasing or decreasing.

Why is this? Because the nature of the liberation gateway of emptiness and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the five eyes as either arising or ceasing; nor does he perceive the six superknowledges as either arising or ceasing. He does not perceive the five eyes as either being grasped or relinquished; nor does he perceive the six superknowledges as either being grasped or relinquished.

He does not perceive the five eyes as either defiled or purified; nor does he perceive the six superknowledges as either defiled or purified. He does not perceive the five eyes as either gathered or dispersed; nor does he perceive the six superknowledges as either gathered or dispersed. He does not perceive the five eyes as either increasing or decreasing; nor does he perceive the six superknowledges as either increasing or decreasing.

Why is this? Because the nature of the five eyes and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the Buddha’s ten powers as either arising or ceasing; nor does he perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either arising or ceasing. He does not perceive the Buddha’s ten powers as either being grasped or relinquished; nor does he perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either being grasped or relinquished.

He does not perceive the Buddha’s ten powers as either defiled or purified; nor does he perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either defiled or purified. He does not perceive the Buddha’s ten powers as either gathered or dispersed; nor does he perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either gathered or dispersed.

He does not perceive the Buddha’s ten powers as either increasing or decreasing; nor does he perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either increasing or decreasing. Why is this? Because the nature of the Buddha’s ten powers and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the quality of never losing mindfulness as either arising or ceasing; nor does he perceive the nature of constant equanimity as either arising or ceasing. He does not perceive the quality of never losing mindfulness as either being grasped or relinquished; nor does he perceive the nature of constant equanimity as either being grasped or relinquished.

He does not perceive the quality of never losing mindfulness as either defiled or purified; nor does he perceive the nature of constant equanimity as either defiled or purified. He does not perceive the quality of never losing mindfulness as either gathered or dispersed; nor does he perceive the nature of constant equanimity as either gathered or dispersed. He does not perceive the quality of never losing mindfulness as either increasing or decreasing; nor does he perceive the nature of constant equanimity as either increasing or decreasing.

Why is this? Because the nature of the quality of never losing mindfulness and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive all-knowledge as either arising or ceasing; nor does he perceive knowledge of the aspects of the path and knowledge of all aspects as either arising or ceasing. He does not perceive all-knowledge as either being grasped or relinquished; nor does he perceive knowledge of the aspects of the path and knowledge of all aspects as either being grasped or relinquished.

He does not perceive all-knowledge as either defiled or purified; nor does he perceive knowledge of the aspects of the path and knowledge of all aspects as either defiled or purified. He does not perceive all-knowledge as either gathered or dispersed; nor does he perceive knowledge of the aspects of the path and knowledge of all aspects as either gathered or dispersed. He does not perceive all-knowledge as either increasing or decreasing; nor does he perceive knowledge of the aspects of the path and knowledge of all aspects as either increasing or decreasing.

Why is this? Because the nature of all-knowledge and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive any dharani gateway as either arising or ceasing; nor does he perceive any samadhi gateway as either arising or ceasing. He does not perceive any dharani gateway as either being grasped or relinquished; nor does he perceive any samadhi gateway as either being grasped or relinquished.

He does not perceive any dharani gateway as either defiled or purified; nor does he perceive any samadhi gateway as either defiled or purified. He does not perceive any dharani gateway as either gathered or dispersed; nor does he perceive any samadhi gateway as either gathered or dispersed. He does not perceive any dharani gateway as either increasing or decreasing; nor does he perceive any samadhi gateway as either increasing or decreasing.

Why is this? Because the nature of all dharani gateways and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive a stream-enterer as either arising or ceasing; nor does he perceive a once-returner, a non-returner, or an arhat as either arising or ceasing. He does not perceive a stream-enterer as either being grasped or relinquished; nor does he perceive a once-returner, a non-returner, or an arhat as either being grasped or relinquished.

He does not perceive a stream-enterer as either defiled or purified; nor does he perceive a once-returner, a non-returner, or an arhat as either defiled or purified. He does not perceive a stream-enterer as either gathered or dispersed; nor does he perceive a once-returner, a non-returner, or an arhat as either gathered or dispersed. He does not perceive a stream-enterer as either increasing or decreasing; nor does he perceive a once-returner, a non-returner, or an arhat as either increasing or decreasing.

Why is this? Because the nature of a stream-enterer and the rest is empty, without anything that exists, and cannot be apprehended.

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

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not see the path to stream-entry or the fruit of stream-entry as either arising or ceasing; he does not see the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either arising or ceasing. He does not see the path to stream-entry or the fruit of stream-entry as either grasped or relinquished; he does not see the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either grasped or relinquished.

He does not see the path to stream-entry or the fruit of stream-entry as either defiled or purified; he does not see the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either defiled or purified. He does not see the path to stream-entry or the fruit of stream-entry as either gathered or dispersed; he does not see the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either gathered or dispersed.

He does not see the path to stream-entry or the fruit of stream-entry as either increasing or decreasing; he does not see the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either increasing or decreasing. Why is this? Because the nature of the path to stream-entry, the fruit of stream-entry, and so forth is empty, has no existence, and cannot be apprehended.

Śāriputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not see a pratyekabuddha as either arising or ceasing; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either arising or ceasing. He does not see a pratyekabuddha as either grasped or relinquished; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either grasped or relinquished.

He does not see a pratyekabuddha as either defiled or purified; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either defiled or purified. He does not see a pratyekabuddha as either gathered or dispersed; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either gathered or dispersed. He does not see a pratyekabuddha as either increasing or decreasing; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either increasing or decreasing.

Why is this? Because the nature of a pratyekabuddha and so forth is empty, has no existence, and cannot be apprehended.

Śāriputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not see a great bodhisattva as either arising or ceasing; he does not see a samyaksambuddha as either arising or ceasing. He does not see a great bodhisattva as either grasped or relinquished; he does not see a samyaksambuddha as either grasped or relinquished.

He does not see a great bodhisattva as either defiled or purified; he does not see a samyaksambuddha as either defiled or purified. He does not see a great bodhisattva as either gathered or dispersed; he does not see a samyaksambuddha as either gathered or dispersed. He does not see a great bodhisattva as either increasing or decreasing; he does not see a samyaksambuddha as either increasing or decreasing.

Why is this? Because the nature of a great bodhisattva and so forth is empty, has no existence, and cannot be apprehended.

Śāriputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not see the Dharma of a great bodhisattva as either arising or ceasing; he does not see the fruit of supreme enlightenment as either arising or ceasing. He does not see the Dharma of a great bodhisattva as either grasped or relinquished; he does not see the fruit of supreme enlightenment as either grasped or relinquished.

He does not see the Dharma of a great bodhisattva as either defiled or purified; he does not see the fruit of supreme enlightenment as either defiled or purified. He does not see the Dharma of a great bodhisattva as either gathered or dispersed; he does not see the fruit of supreme enlightenment as either gathered or dispersed. He does not see the Dharma of a great bodhisattva as either increasing or decreasing; he does not see the fruit of supreme enlightenment as either increasing or decreasing.

Why is this? Because the nature of the Dharma of a great bodhisattva and so forth is empty, has no existence, and cannot be apprehended.

Śāriputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

Śāriputra! When that great bodhisattva practices prajnaparamita, he does not see the Śrāvaka Vehicle as either arising or ceasing; he does not see the Pratyekabuddha Vehicle or the Supreme Vehicle as either arising or ceasing. He does not see the Śrāvaka Vehicle as either grasped or relinquished; he does not see the Pratyekabuddha Vehicle or the Supreme Vehicle as either grasped or relinquished.

He does not see the Śrāvaka Vehicle as either defiled or purified; he does not see the Pratyekabuddha Vehicle or the Supreme Vehicle as either defiled or purified. He does not see the Śrāvaka Vehicle as either gathered or dispersed; he does not see the Pratyekabuddha Vehicle or the Supreme Vehicle as either gathered or dispersed. He does not see the Śrāvaka Vehicle as either increasing or decreasing; he does not see the Pratyekabuddha Vehicle or the Supreme Vehicle as either increasing or decreasing.

Why is this? Because the nature of the Śrāvaka Vehicle and so forth is empty, has no existence, and cannot be apprehended.

Śāriputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

Thus, Śāriputra, when that great bodhisattva practices prajnaparamita, he trains in prajnaparamita without seeing any dharma as arising or ceasing, grasped or relinquished, defiled or purified, gathered or dispersed, increasing or decreasing. He is thereby able to perfect the knowledge of all-knowing wisdom, taking non-training and non-accomplishment as skillful means.

XXVII. CHAPTER ON SEEKING PRAJNAPARAMITA

01

At that time, Lord Śakra asked Śāriputra, “Venerable Sir! Where should the prajnaparamita practiced by a great bodhisattva be sought?”

Śāriputra replied, “Kauśika! The prajnaparamita practiced by a great bodhisattva should be sought within what Subhūti has taught.”

Thereupon Lord Śakra said to Subhūti, “According to what the Venerable Śāriputra has now said, does this come about through your spiritual power, Venerable Sir, and are you its support?”

Subhūti said, “Kauśika! It is not through my spiritual power, nor am I its support.”

Lord Śakra asked, “Through whose spiritual power does it come about? Who is its support?”

Subhūti replied, “It comes about through the Tathagata’s spiritual power, and the Tathagata is its support.”

Lord Śakra asked, “Venerable Sir! Since all dharmas have no support, how can it be said that what Śāriputra taught came about through the Tathagata’s spiritual power and that the Tathagata is its support?”

Subhūti said, “Kauśika! So it is! So it is! It is just as you have said: all dharmas have no support. Therefore, the Tathagata is not a support, nor does he have any support. It is only in conformity with worldly convention that the expression ‘support’ is provisionally established.

“Kauśika! The Tathagata cannot be apprehended apart from the absence of support. The true suchness of the Tathagata cannot be apprehended apart from the absence of support. The Dharma-nature of the Tathagata cannot be apprehended apart from the absence of support. The Tathagata of true suchness cannot be apprehended apart from the absence of support. The Tathagata of Dharma-nature cannot be apprehended apart from the absence of support. The true suchness of the Tathagata cannot be apprehended apart from the true suchness that has no support. The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature that has no support.”

Kausika! The Tathagata cannot be apprehended in the non-abiding, nor can the non-abiding be apprehended in the Tathagata; the Tathagata cannot be apprehended in the suchness of the non-abiding, nor can the suchness of the non-abiding be apprehended in the Tathagata; the Tathagata cannot be apprehended in the Dharma-nature of the non-abiding, nor can the Dharma-nature of the non-abiding be apprehended in the Tathagata; the suchness of the Tathagata cannot be apprehended in the non-abiding, nor can the non-abiding be apprehended in the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended in the non-abiding, nor can the non-abiding be apprehended in the Dharma-nature of the Tathagata;

the suchness of the Tathagata cannot be apprehended in the suchness of the non-abiding, nor can the suchness of the non-abiding be apprehended in the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended in the Dharma-nature of the non-abiding, nor can the Dharma-nature of the non-abiding be apprehended in the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from form, nor can the Tathagata be apprehended apart from feeling, perception, formations, or consciousness; the Tathagata cannot be apprehended apart from the suchness of form, nor can the Tathagata be apprehended apart from the suchness of feeling, perception, formations, or consciousness; the Tathagata cannot be apprehended apart from the Dharma-nature of form, nor can the Tathagata be apprehended apart from the Dharma-nature of feeling, perception, formations, or consciousness; the suchness of the Tathagata cannot be apprehended apart from form, nor can the suchness of the Tathagata be apprehended apart from feeling, perception, formations, or consciousness;

the Dharma-nature of the Tathagata cannot be apprehended apart from form, nor can the Dharma-nature of the Tathagata be apprehended apart from feeling, perception, formations, or consciousness; the suchness of the Tathagata cannot be apprehended apart from the suchness of form, nor can the suchness of the Tathagata be apprehended apart from the suchness of feeling, perception, formations, or consciousness; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of form, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of feeling, perception, formations, or consciousness.

Kausika! The Tathagata cannot be apprehended in form, nor can form be apprehended in the Tathagata; the Tathagata cannot be apprehended in feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended in the Tathagata; the Tathagata cannot be apprehended in the suchness of form, nor can the suchness of form be apprehended in the Tathagata; the Tathagata cannot be apprehended in the suchness of feeling, perception, formations, or consciousness, nor can the suchness of feeling, perception, formations, or consciousness be apprehended in the Tathagata; the Tathagata cannot be apprehended in the Dharma-nature of form, nor can the Dharma-nature of form be apprehended in the Tathagata;

the Tathagata cannot be apprehended in the Dharma-nature of feeling, perception, formations, or consciousness, nor can the Dharma-nature of feeling, perception, formations, or consciousness be apprehended in the Tathagata; the suchness of the Tathagata cannot be apprehended in form, nor can form be apprehended in the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended in feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended in the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended in form, nor can form be apprehended in the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended in feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended in the Dharma-nature of the Tathagata; the suchness of the Tathagata cannot be apprehended in the suchness of form, nor can the suchness of form be apprehended in the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended in the suchness of feeling, perception, formations, or consciousness, nor can the suchness of feeling, perception, formations, or consciousness be apprehended in the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended in the Dharma-nature of form, nor can the Dharma-nature of form be apprehended in the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended in the Dharma-nature of feeling, perception, formations, or consciousness, nor can the Dharma-nature of feeling, perception, formations, or consciousness be apprehended in the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the eye ayatana, nor can the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana; the Tathagata cannot be apprehended apart from the suchness of the eye ayatana, nor can the Tathagata be apprehended apart from the suchness of the ear, nose, tongue, body, or mind ayatana; the Tathagata cannot be apprehended apart from the Dharma-nature of the eye ayatana, nor can the Tathagata be apprehended apart from the Dharma-nature of the ear, nose, tongue, body, or mind ayatana; the suchness of the Tathagata cannot be apprehended apart from the eye ayatana, nor can the suchness of the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana;

the Dharma-nature of the Tathagata cannot be apprehended apart from the eye ayatana, nor can the Dharma-nature of the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana; the suchness of the Tathagata cannot be apprehended apart from the suchness of the eye ayatana, nor can the suchness of the Tathagata be apprehended apart from the suchness of the ear, nose, tongue, body, or mind ayatana; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the eye ayatana, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the ear, nose, tongue, body, or mind ayatana.

Kausika! The Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the eye ayatana, nor can the true suchness of the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the ear, nose, tongue, body, or mind ayatana, nor can the true suchness of the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the dharma-nature of the eye ayatana, nor can the dharma-nature of the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharma-nature of the ear, nose, tongue, body, or mind ayatana, nor can the dharma-nature of the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the true suchness of the Tathagata;

the dharma-nature of the Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the eye ayatana, nor can the true suchness of the eye ayatana be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the ear, nose, tongue, body, or mind ayatana, nor can the true suchness of the ear, nose, tongue, body, or mind ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the eye ayatana, nor can the dharma-nature of the eye ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the ear, nose, tongue, body, or mind ayatana, nor can the dharma-nature of the ear, nose, tongue, body, or mind ayatana be apprehended within the dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the form ayatana, nor can the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the Tathagata cannot be apprehended apart from the true suchness of the form ayatana, nor can the Tathagata be apprehended apart from the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana; the Tathagata cannot be apprehended apart from the dharma-nature of the form ayatana, nor can the Tathagata be apprehended apart from the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana;

the true suchness of the Tathagata cannot be apprehended apart from the form ayatana, nor can the true suchness of the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the dharma-nature of the Tathagata cannot be apprehended apart from the form ayatana, nor can the dharma-nature of the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the form ayatana, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana;

the dharma-nature of the Tathagata cannot be apprehended apart from the dharma-nature of the form ayatana, nor can the dharma-nature of the Tathagata be apprehended apart from the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana.

Kausika! The Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the form ayatana, nor can the true suchness of the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the dharma-nature of the form ayatana, nor can the dharma-nature of the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the dharma-nature of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the form ayatana, nor can the true suchness of the form ayatana be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the form ayatana, nor can the dharma-nature of the form ayatana be apprehended within the dharma-nature of the Tathagata;

the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the eye dhatu, nor can the Tathagata be apprehended apart from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the Tathagata cannot be apprehended apart from the true suchness of the eye dhatu, nor can the Tathagata be apprehended apart from the true suchness of the form dhatu through to the feelings that arise conditioned by eye-contact; the Tathagata cannot be apprehended apart from the dharma-nature of the eye dhatu, nor can the Tathagata be apprehended apart from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact;

the true suchness of the Tathagata cannot be apprehended apart from the eye dhatu, nor can the true suchness of the Tathagata be apprehended apart from the form dhatu through to the feelings that arise conditioned by eye-contact; the dharma-nature of the Tathagata cannot be apprehended apart from the eye dhatu, nor can the dharma-nature of the Tathagata be apprehended apart from the form dhatu through to the feelings that arise conditioned by eye-contact; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the eye dhatu, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the form dhatu through to the feelings that arise conditioned by eye-contact;

the dharma-nature of the Tathagata cannot be apprehended apart from the dharma-nature of the eye dhatu, nor can the dharma-nature of the Tathagata be apprehended apart from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact.

Kausika! The Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the visible-form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact, nor can the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata; the Tathagata cannot be apprehended within the suchness of the eye dhatu, nor can the suchness of the eye dhatu be apprehended within the Tathagata;

the suchness of the Tathagata cannot be apprehended within the suchness of the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the suchness of the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharmata of the eye dhatu, nor can the dharmata of the eye dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharmata of the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the dharmata of the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata;

the suchness of the Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the suchness of the Tathagata; the dharmata of the Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the dharmata of the Tathagata;

the dharmata of the Tathagata cannot be apprehended within the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the dharmata of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of the eye dhatu, nor can the suchness of the eye dhatu be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the suchness of the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the suchness of the Tathagata;

the dharmata of the Tathagata cannot be apprehended within the dharmata of the eye dhatu, nor can the dharmata of the eye dhatu be apprehended within the dharmata of the Tathagata; the dharmata of the Tathagata cannot be apprehended within the dharmata of the visible-form dhatu through the feelings that arise conditioned by eye-contact, nor can the dharmata of the visible-form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the dharmata of the Tathagata.

Fascicle 89

End