大般若波羅蜜多經

02

Blessed One! If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, should they practice the Noble Truth of suffering, or practice the characteristic of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the Noble Truths of origin, cessation, and the path, or practice the characteristics of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the permanence or impermanence of the Noble Truth of suffering, or practice the characteristics of permanence or impermanence of the Noble Truth of suffering, they are not practicing prajnaparamita;

should they practice the permanence or impermanence of the Noble Truths of origin, cessation, and the path, or practice the characteristics of permanence or impermanence of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the pleasure or suffering of the Noble Truth of suffering, or practice the characteristics of pleasure or suffering of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the pleasure or suffering of the Noble Truths of origin, cessation, and the path, or practice the characteristics of pleasure or suffering of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita;

should they practice the self or non-self of the Noble Truth of suffering, or practice the characteristics of self or non-self of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the self or non-self of the Noble Truths of origin, cessation, and the path, or practice the characteristics of self or non-self of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the purity or impurity of the Noble Truth of suffering, or practice the characteristics of purity or impurity of the Noble Truth of suffering, they are not practicing prajnaparamita;

should they practice the purity or impurity of the Noble Truths of origin, cessation, and the path, or practice the characteristics of purity or impurity of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the emptiness or non-emptiness of the Noble Truth of suffering, or practice the characteristics of emptiness or non-emptiness of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the emptiness or non-emptiness of the Noble Truths of origin, cessation, and the path, or practice the characteristics of emptiness or non-emptiness of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita;

should they practice the signlessness or possession of signs of the Noble Truth of suffering, or practice the characteristics of signlessness or possession of signs of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the signlessness or possession of signs of the Noble Truths of origin, cessation, and the path, or practice the characteristics of signlessness or possession of signs of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the wishlessness or possession of wishes of the Noble Truth of suffering, or practice the characteristics of wishlessness or possession of wishes of the Noble Truth of suffering, they are not practicing prajnaparamita;

should they practice the wishlessness or possession of wishes of the Noble Truths of origin, cessation, and the path, or practice the characteristics of wishlessness or possession of wishes of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita; should they practice the peacefulness or non-peacefulness of the Noble Truth of suffering, or practice the characteristics of peacefulness or non-peacefulness of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the peacefulness or non-peacefulness of the Noble Truths of origin, cessation, and the path, or practice the characteristics of peacefulness or non-peacefulness of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita;

should they practice the detachment or non-detachment of the Noble Truth of suffering, or practice the characteristics of detachment or non-detachment of the Noble Truth of suffering, they are not practicing prajnaparamita; should they practice the detachment or non-detachment of the Noble Truths of origin, cessation, and the path, or practice the characteristics of detachment or non-detachment of the Noble Truths of origin, cessation, and the path, they are not practicing prajnaparamita.

World-Honored One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, if the bodhisattva practices ignorance, or practices the characteristic of ignorance, this is not the practice of prajnaparamita; if the bodhisattva practices formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristics of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita;

if the bodhisattva practices the permanence or impermanence of ignorance, or practices the characteristic of the permanence or impermanence of ignorance, this is not the practice of prajnaparamita; if the bodhisattva practices the permanence or impermanence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the permanence or impermanence of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita;

if the bodhisattva practices the pleasure or suffering of ignorance, or practices the characteristic of the pleasure or suffering of ignorance, this is not the practice of prajnaparamita; if the bodhisattva practices the pleasure or suffering of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the pleasure or suffering of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the self or non-self of ignorance, or practices the characteristic of the self or non-self of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the self or non-self of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the self or non-self of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the purity or impurity of ignorance, or practices the characteristic of the purity or impurity of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the purity or impurity of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the purity or impurity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the emptiness or non-emptiness of ignorance, or practices the characteristic of the emptiness or non-emptiness of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the emptiness or non-emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the emptiness or non-emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the signlessness or possession of signs of ignorance, or practices the characteristic of the signlessness or possession of signs of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the signlessness or possession of signs of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the signlessness or possession of signs of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the wishlessness or possession of wishes of ignorance, or practices the characteristic of the wishlessness or possession of wishes of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the wishlessness or possession of wishes of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the wishlessness or possession of wishes of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the peacefulness or non-peacefulness of ignorance, or practices the characteristic of the peacefulness or non-peacefulness of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the peacefulness or non-peacefulness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the peacefulness or non-peacefulness of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita; if the bodhisattva practices the detachment or non-detachment of ignorance, or practices the characteristic of the detachment or non-detachment of ignorance, this is not the practice of prajnaparamita;

if the bodhisattva practices the detachment or non-detachment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; or practices the characteristic of the detachment or non-detachment of formations through aging and death, sorrow, lamentation, pain, grief, and distress, this is not the practice of prajnaparamita.

World-Honored One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, if they cultivate the four dhyanas, or cultivate the characteristics of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the four immeasurables and the four formless attainments, or cultivate the characteristics of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the permanence or impermanence of the four dhyanas, or cultivate the characteristics of the permanence or impermanence of the four dhyanas, they are not practicing prajnaparamita;

if they cultivate the permanence or impermanence of the four immeasurables and the four formless attainments, or cultivate the characteristics of the permanence or impermanence of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the pleasure or suffering of the four dhyanas, or cultivate the characteristics of the pleasure or suffering of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the pleasure or suffering of the four immeasurables and the four formless attainments, or cultivate the characteristics of the pleasure or suffering of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita;

if they cultivate the self or non-self of the four dhyanas, or cultivate the characteristics of the self or non-self of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the self or non-self of the four immeasurables and the four formless attainments, or cultivate the characteristics of the self or non-self of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the purity or impurity of the four dhyanas, or cultivate the characteristics of the purity or impurity of the four dhyanas, they are not practicing prajnaparamita;

if they cultivate the purity or impurity of the four immeasurables and the four formless attainments, or cultivate the characteristics of the purity or impurity of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the emptiness or non-emptiness of the four dhyanas, or cultivate the characteristics of the emptiness or non-emptiness of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the emptiness or non-emptiness of the four immeasurables and the four formless attainments, or cultivate the characteristics of the emptiness or non-emptiness of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita;

if they cultivate the signlessness or the possession of signs of the four dhyanas, or cultivate the characteristics of the signlessness or the possession of signs of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the signlessness or the possession of signs of the four immeasurables and the four formless attainments, or cultivate the characteristics of the signlessness or the possession of signs of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the wishlessness or the presence of wishes of the four dhyanas, or cultivate the characteristics of the wishlessness or the presence of wishes of the four dhyanas, they are not practicing prajnaparamita;

if they cultivate the wishlessness or the presence of wishes of the four immeasurables and the four formless attainments, or cultivate the characteristics of the wishlessness or the presence of wishes of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita; if they cultivate the peacefulness or non-peacefulness of the four dhyanas, or cultivate the characteristics of the peacefulness or non-peacefulness of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the peacefulness or non-peacefulness of the four immeasurables and the four formless attainments, or cultivate the characteristics of the peacefulness or non-peacefulness of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita;

if they cultivate the seclusion or non-seclusion of the four dhyanas, or cultivate the characteristics of the seclusion or non-seclusion of the four dhyanas, they are not practicing prajnaparamita; if they cultivate the seclusion or non-seclusion of the four immeasurables and the four formless attainments, or cultivate the characteristics of the seclusion or non-seclusion of the four immeasurables and the four formless attainments, they are not practicing prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, whether that bodhisattva practices the four establishments of mindfulness or practices the characteristics of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the permanence or impermanence of the four establishments of mindfulness, or practices the characteristics of the permanence or impermanence of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the permanence or impermanence of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the permanence or impermanence of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the pleasure or suffering of the four establishments of mindfulness, or practices the characteristics of the pleasure or suffering of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the pleasure or suffering of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the pleasure or suffering of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the self or non-self of the four establishments of mindfulness, or practices the characteristics of the self or non-self of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the self or non-self of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the self or non-self of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the purity or impurity of the four establishments of mindfulness, or practices the characteristics of the purity or impurity of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the purity or impurity of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the purity or impurity of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the emptiness or non-emptiness of the four establishments of mindfulness, or practices the characteristics of the emptiness or non-emptiness of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the emptiness or non-emptiness of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the emptiness or non-emptiness of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the signlessness or possession of signs of the four establishments of mindfulness, or practices the characteristics of the signlessness or possession of signs of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the signlessness or possession of signs of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the signlessness or possession of signs of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the wishlessness or possession of wishes of the four establishments of mindfulness, or practices the characteristics of the wishlessness or possession of wishes of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the wishlessness or possession of wishes of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the wishlessness or possession of wishes of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the tranquility or non-tranquility of the four establishments of mindfulness, or practices the characteristics of the tranquility or non-tranquility of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the tranquility or non-tranquility of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the tranquility or non-tranquility of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita;

whether that bodhisattva practices the detachment or non-detachment of the four establishments of mindfulness, or practices the characteristics of the detachment or non-detachment of the four establishments of mindfulness, this is not the practice of prajnaparamita; whether that bodhisattva practices the detachment or non-detachment of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, or practices the characteristics of the detachment or non-detachment of the four right efforts up to the eight factors of the Noble Path, this is not the practice of prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, if he practices the perfection of generosity, or practices the characteristic of the perfection of generosity, he is not practicing prajnaparamita; if he practices the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristics of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the permanence or impermanence of the perfection of generosity, or practices the characteristic of the permanence or impermanence of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the permanence or impermanence of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the permanence or impermanence of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the pleasure or suffering of the perfection of generosity, or practices the characteristic of the pleasure or suffering of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the pleasure or suffering of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the pleasure or suffering of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the self or non-self of the perfection of generosity, or practices the characteristic of the self or non-self of the perfection of generosity, he is not practicing prajnaparamita; if he practices the self or non-self of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the self or non-self of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita;

if he practices the purity or impurity of the perfection of generosity, or practices the characteristic of the purity or impurity of the perfection of generosity, he is not practicing prajnaparamita; if he practices the purity or impurity of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the purity or impurity of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the emptiness or non-emptiness of the perfection of generosity, or practices the characteristic of the emptiness or non-emptiness of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the emptiness or non-emptiness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the emptiness or non-emptiness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the signlessness or signfulness of the perfection of generosity, or practices the characteristic of the signlessness or signfulness of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the signlessness or signfulness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the signlessness or signfulness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the wishlessness or wishfulness of the perfection of generosity, or practices the characteristic of the wishlessness or wishfulness of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the wishlessness or wishfulness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the wishlessness or wishfulness of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the quiescence or non-quiescence of the perfection of generosity, or practices the characteristic of the quiescence or non-quiescence of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the quiescence or non-quiescence of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the quiescence or non-quiescence of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita; if he practices the detachment or non-detachment of the perfection of generosity, or practices the characteristic of the detachment or non-detachment of the perfection of generosity, he is not practicing prajnaparamita;

if he practices the detachment or non-detachment of the perfections of morality, patience, vigor, meditation, and prajnaparamita, or practices the characteristic of the detachment or non-detachment of the perfections of morality, patience, vigor, meditation, and prajnaparamita, he is not practicing prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then, when cultivating prajnaparamita, whether cultivating the five kinds of eyes or cultivating the characteristics of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the six superknowledges or cultivating the characteristics of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the permanence or impermanence of the five kinds of eyes, or cultivating the characteristics of the permanence or impermanence of the five kinds of eyes, this is not the cultivation of prajnaparamita;

whether cultivating the permanence or impermanence of the six superknowledges, or cultivating the characteristics of the permanence or impermanence of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the pleasure or suffering of the five kinds of eyes, or cultivating the characteristics of the pleasure or suffering of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the pleasure or suffering of the six superknowledges, or cultivating the characteristics of the pleasure or suffering of the six superknowledges, this is not the cultivation of prajnaparamita;

whether cultivating the self or non-self of the five kinds of eyes, or cultivating the characteristics of the self or non-self of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the self or non-self of the six superknowledges, or cultivating the characteristics of the self or non-self of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the purity or impurity of the five kinds of eyes, or cultivating the characteristics of the purity or impurity of the five kinds of eyes, this is not the cultivation of prajnaparamita;

whether cultivating the purity or impurity of the six superknowledges, or cultivating the characteristics of the purity or impurity of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the emptiness or non-emptiness of the five kinds of eyes, or cultivating the characteristics of the emptiness or non-emptiness of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the emptiness or non-emptiness of the six superknowledges, or cultivating the characteristics of the emptiness or non-emptiness of the six superknowledges, this is not the cultivation of prajnaparamita;

whether cultivating the signlessness or possession of signs of the five kinds of eyes, or cultivating the characteristics of the signlessness or possession of signs of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the signlessness or possession of signs of the six superknowledges, or cultivating the characteristics of the signlessness or possession of signs of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the wishlessness or possession of wishes of the five kinds of eyes, or cultivating the characteristics of the wishlessness or possession of wishes of the five kinds of eyes, this is not the cultivation of prajnaparamita;

whether cultivating the wishlessness or possession of wishes of the six superknowledges, or cultivating the characteristics of the wishlessness or possession of wishes of the six superknowledges, this is not the cultivation of prajnaparamita; whether cultivating the peacefulness or non-peacefulness of the five kinds of eyes, or cultivating the characteristics of the peacefulness or non-peacefulness of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the peacefulness or non-peacefulness of the six superknowledges, or cultivating the characteristics of the peacefulness or non-peacefulness of the six superknowledges, this is not the cultivation of prajnaparamita;

whether cultivating the seclusion or non-seclusion of the five kinds of eyes, or cultivating the characteristics of the seclusion or non-seclusion of the five kinds of eyes, this is not the cultivation of prajnaparamita; whether cultivating the seclusion or non-seclusion of the six superknowledges, or cultivating the characteristics of the seclusion or non-seclusion of the six superknowledges, this is not the cultivation of prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, whether he practices the ten powers of a Buddha or practices the characteristics of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the permanence or impermanence of the ten powers of a Buddha, or practices the characteristics of the permanence or impermanence of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the permanence or impermanence of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the permanence or impermanence of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the pleasure or suffering of the ten powers of a Buddha, or practices the characteristics of the pleasure or suffering of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the pleasure or suffering of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the pleasure or suffering of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the self or non-self of the ten powers of a Buddha, or practices the characteristics of the self or non-self of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the self or non-self of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the self or non-self of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the purity or impurity of the ten powers of a Buddha, or practices the characteristics of the purity or impurity of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the purity or impurity of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the purity or impurity of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the emptiness or non-emptiness of the ten powers of a Buddha, or practices the characteristics of the emptiness or non-emptiness of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the emptiness or non-emptiness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the emptiness or non-emptiness of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the signlessness or possession of signs of the ten powers of a Buddha, or practices the characteristics of the signlessness or possession of signs of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the signlessness or possession of signs of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the signlessness or possession of signs of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the wishlessness or possession of wishes of the ten powers of a Buddha, or practices the characteristics of the wishlessness or possession of wishes of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the wishlessness or possession of wishes of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the wishlessness or possession of wishes of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the peacefulness or non-peacefulness of the ten powers of a Buddha, or practices the characteristics of the peacefulness or non-peacefulness of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the peacefulness or non-peacefulness of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the peacefulness or non-peacefulness of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita;

whether he practices the seclusion or non-seclusion of the ten powers of a Buddha, or practices the characteristics of the seclusion or non-seclusion of the ten powers of a Buddha, he is not practicing prajnaparamita; whether he practices the seclusion or non-seclusion of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, or practices the characteristics of the seclusion or non-seclusion of the four fearlessnesses up to and including knowledge of all aspects, he is not practicing prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should he give rise to the thought, “I practice prajnaparamita,” he has already adopted a mode of practice involving attainment and is not practicing prajnaparamita; should he give rise to the thought, “I am a great bodhisattva,” he has already adopted a mode of practice involving attainment and is not practicing prajnaparamita; should he give rise to the thought, “That one practices prajnaparamita,” he has already adopted a mode of practice involving attainment and is not practicing prajnaparamita; should he give rise to the thought, “That one is a great bodhisattva,” he has already adopted a mode of practice involving attainment and is not practicing prajnaparamita;

should he give rise to the thought, “Only by practicing prajnaparamita in this way does one truly practice prajnaparamita,” he has already adopted a mode of practice involving attainment and is not practicing prajnaparamita.

Blessed One! If a great bodhisattva gives rise to such thoughts while practicing prajnaparamita, it should be known that this is called a great bodhisattva practicing prajnaparamita without skillful means.

At that time, the Venerable Subhuti said to Sariputra: If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, if he abides in a conception and resolute belief regarding form, he consequently applies effort to form; if he abides in a conception and resolute belief regarding feeling, perception, formations, and consciousness, he consequently applies effort to feeling, perception, formations, and consciousness. Because of such applied effort, he cannot be liberated from birth, aging, sickness, and death, and in the future he will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the eye ayatana, they will undertake applied practice with regard to the eye ayatana; or should they abide in the perception and resolute conviction concerning the ear, nose, tongue, body, and mind ayatanas, they will undertake applied practice with regard to the ear, nose, tongue, body, and mind ayatanas.

Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering. Should they abide in the perception and resolute conviction concerning the form ayatana, they will undertake applied practice with regard to the form ayatana; or should they abide in the perception and resolute conviction concerning the sound, odor, taste, tangible object, and dharma ayatanas, they will undertake applied practice with regard to the sound, odor, taste, tangible object, and dharma ayatanas.

Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, they will undertake applied practice with regard to the eye dhatu through to the feelings arising with eye-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Should they abide in the perception and resolute conviction concerning the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, they will undertake applied practice with regard to the ear dhatu through to the feelings arising with ear-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Should they abide in the perception and resolute conviction concerning the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, they will undertake applied practice with regard to the nose dhatu through to the feelings arising with nose-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Should they abide in the perception and resolute conviction concerning the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, they will undertake applied practice with regard to the tongue dhatu through to the feelings arising with tongue-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Should they abide in the perception and resolute conviction concerning the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, they will undertake applied practice with regard to the body dhatu through to the feelings arising with body-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Should they abide in the perception and resolute conviction concerning the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, they will undertake applied practice with regard to the mind dhatu through to the feelings arising with mind-contact as their condition. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the earth dhatu, they will undertake applied practice with regard to the earth dhatu; or should they abide in the perception and resolute conviction concerning the water, fire, wind, space, and consciousness dhatus, they will undertake applied practice with regard to the water, fire, wind, space, and consciousness dhatus. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the Noble Truth of Suffering, they will undertake applied practice with regard to the Noble Truth of Suffering; or should they abide in the perception and resolute conviction concerning the Noble Truths of the Origin, Cessation, and Path, they will undertake applied practice with regard to the Noble Truths of the Origin, Cessation, and Path. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning ignorance, they will undertake applied practice with regard to ignorance; or should they abide in the perception and resolute conviction concerning volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, they will undertake applied practice with regard to volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress.

Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the four dhyanas, they will undertake applied practice with regard to the four dhyanas; or should they abide in the perception and resolute conviction concerning the four immeasurables and the four formless absorptions, they will undertake applied practice with regard to the four immeasurables and the four formless absorptions. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the four establishments of mindfulness, they will undertake applied practice with regard to the four establishments of mindfulness; or should they abide in the perception and resolute conviction concerning the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, they will undertake applied practice with regard to the four right efforts through to the eightfold noble path. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the perfection of generosity, they will undertake applied practice with regard to the perfection of generosity; or should they abide in the perception and resolute conviction concerning the perfections of pure morality, patient endurance, vigor, dhyana, and prajnaparamita, they will undertake applied practice with regard to the perfection of pure morality through to prajnaparamita. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the five kinds of eyes, they will undertake applied practice with regard to the five kinds of eyes; or should they abide in the perception and resolute conviction concerning the six superknowledges, they will undertake applied practice with regard to the six superknowledges. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning the Buddha’s ten powers, they will undertake applied practice with regard to the Buddha’s ten powers; or should they abide in the perception and resolute conviction concerning the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, they will undertake applied practice with regard to the four fearlessnesses through to knowledge of all aspects.

Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, should they abide in the perception and resolute conviction concerning sravakas and the dharmas of sravakas, they will undertake applied practice with regard to sravakas and the dharmas of sravakas; or should they abide in the perception and resolute conviction concerning pratyekabuddhas, bodhisattvas, Tathagatas, and the dharmas of these noble beings, they will undertake applied practice with regard to pratyekabuddhas, bodhisattvas, Tathagatas, and the dharmas of these noble beings. Because of such applied practice, they will be unable to attain liberation from birth, aging, sickness, and death, and in the future they will undergo suffering.

Śāriputra! Such a great bodhisattva cannot attain even the nirvana of a śrāvaka or pratyekabuddha; that such a bodhisattva could attain unsurpassed perfect enlightenment is impossible.

Śāriputra! If a great bodhisattva undertakes the practices of prajnaparamita in this way, you should know that this is a great bodhisattva who practices prajnaparamita without skillful means.

At that time, Śāriputra asked Subhūti: How may it be known that great bodhisattvas practice prajnaparamita with skillful means?

Subhūti replied: If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing form and not practicing the characteristic of form is the practice of prajnaparamita; not practicing feeling, perception, formations, and consciousness, and not practicing the characteristics of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the permanence or impermanence of form, and not practicing the characteristic of the permanence or impermanence of form, is the practice of prajnaparamita;

not practicing the permanence or impermanence of feeling, perception, formations, and consciousness, and not practicing the characteristics of the permanence or impermanence of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the pleasure or suffering of form, and not practicing the characteristic of the pleasure or suffering of form, is the practice of prajnaparamita; not practicing the pleasure or suffering of feeling, perception, formations, and consciousness, and not practicing the characteristics of the pleasure or suffering of feeling, perception, formations, and consciousness, is the practice of prajnaparamita;

not practicing the self or non-self of form, and not practicing the characteristic of the self or non-self of form, is the practice of prajnaparamita; not practicing the self or non-self of feeling, perception, formations, and consciousness, and not practicing the characteristics of the self or non-self of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the purity or impurity of form, and not practicing the characteristic of the purity or impurity of form, is the practice of prajnaparamita; not practicing the purity or impurity of feeling, perception, formations, and consciousness, and not practicing the characteristics of the purity or impurity of feeling, perception, formations, and consciousness, is the practice of prajnaparamita;

not practicing the emptiness or non-emptiness of form, and not practicing the characteristic of the emptiness or non-emptiness of form, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of feeling, perception, formations, and consciousness, and not practicing the characteristics of the emptiness or non-emptiness of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the signlessness or possession of signs of form, and not practicing the characteristic of the signlessness or possession of signs of form, is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of feeling, perception, formations, and consciousness, and not practicing the characteristics of the signlessness or possession of signs of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of form, and not practicing the characteristic of the wishlessness or possession of wishes of form, is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of feeling, perception, formations, and consciousness, and not practicing the characteristics of the wishlessness or possession of wishes of feeling, perception, formations, and consciousness, is the practice of prajnaparamita;

not practicing the peacefulness or non-peacefulness of form, and not practicing the characteristic of the peacefulness or non-peacefulness of form, is the practice of prajnaparamita; not practicing the peacefulness or non-peacefulness of feeling, perception, formations, and consciousness, and not practicing the characteristics of the peacefulness or non-peacefulness of feeling, perception, formations, and consciousness, is the practice of prajnaparamita; not practicing the seclusion or non-seclusion of form, and not practicing the characteristic of the seclusion or non-seclusion of form, is the practice of prajnaparamita;

not practicing the seclusion or non-seclusion of feeling, perception, formations, and consciousness, and not practicing the characteristics of the seclusion or non-seclusion of feeling, perception, formations, and consciousness, is the practice of prajnaparamita.

Śāriputra! You should know that this is a great bodhisattva who practices prajnaparamita with skillful means. Why is this? Śāriputra! Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Śāriputra! Form is not form; emptiness is form; emptiness is not form; form is not separate from emptiness, and emptiness is not separate from form; form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.

Shariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the eye ayatana and not practicing the characteristic of the eye ayatana is the practice of prajnaparamita; not practicing the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the permanence or impermanence of the eye ayatana and not practicing the characteristic of the permanence or impermanence of the eye ayatana is the practice of prajnaparamita;

not practicing the permanence or impermanence of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the permanence or impermanence of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the pleasure or suffering of the eye ayatana and not practicing the characteristic of the pleasure or suffering of the eye ayatana is the practice of prajnaparamita; not practicing the pleasure or suffering of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the pleasure or suffering of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita;

not practicing the self or non-self of the eye ayatana and not practicing the characteristic of the self or non-self of the eye ayatana is the practice of prajnaparamita; not practicing the self or non-self of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the self or non-self of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the purity or impurity of the eye ayatana and not practicing the characteristic of the purity or impurity of the eye ayatana is the practice of prajnaparamita;

not practicing the purity or impurity of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the purity or impurity of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the eye ayatana and not practicing the characteristic of the emptiness or non-emptiness of the eye ayatana is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the emptiness or non-emptiness of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the eye ayatana and not practicing the characteristic of the signlessness or possession of signs of the eye ayatana is the practice of prajnaparamita; not practicing the signlessness or possession of signs of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the signlessness or possession of signs of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the eye ayatana and not practicing the characteristic of the wishlessness or possession of wishes of the eye ayatana is the practice of prajnaparamita;

not practicing the wishlessness or possession of wishes of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the wishlessness or possession of wishes of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita; not practicing the peacefulness or non-peacefulness of the eye ayatana and not practicing the characteristic of the peacefulness or non-peacefulness of the eye ayatana is the practice of prajnaparamita; not practicing the peacefulness or non-peacefulness of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the peacefulness or non-peacefulness of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita;

not practicing the detachment or non-detachment of the eye ayatana and not practicing the characteristic of the detachment or non-detachment of the eye ayatana is the practice of prajnaparamita; not practicing the detachment or non-detachment of the ear, nose, tongue, body, and mind ayatanas and not practicing the characteristics of the detachment or non-detachment of the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who practices prajnaparamita with skillful means. Why is this? Shariputra! Because the eye ayatana and the nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, and the nature of the ear, nose, tongue, body, and mind ayatanas, are empty. Shariputra! That eye ayatana is not the eye ayatana; emptiness is the eye ayatana; emptiness is not apart from the eye ayatana; the eye ayatana is not apart from emptiness, and emptiness is not apart from the eye ayatana; the eye ayatana itself is emptiness, and emptiness itself is the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are likewise.

Śāriputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the visible-object ayatana and not practicing the characteristic of the visible-object ayatana is the practice of prajnaparamita; not practicing the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the permanence or impermanence of the visible-object ayatana and not practicing the characteristics of permanence or impermanence of the visible-object ayatana is the practice of prajnaparamita;

not practicing the permanence or impermanence of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of permanence or impermanence of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the pleasure or suffering of the visible-object ayatana and not practicing the characteristics of pleasure or suffering of the visible-object ayatana is the practice of prajnaparamita; not practicing the pleasure or suffering of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of pleasure or suffering of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita;

not practicing the self or non-self of the visible-object ayatana and not practicing the characteristics of self or non-self of the visible-object ayatana is the practice of prajnaparamita; not practicing the self or non-self of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of self or non-self of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the purity or impurity of the visible-object ayatana and not practicing the characteristics of purity or impurity of the visible-object ayatana is the practice of prajnaparamita;

not practicing the purity or impurity of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of purity or impurity of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the visible-object ayatana and not practicing the characteristics of emptiness or non-emptiness of the visible-object ayatana is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of emptiness or non-emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the visible-object ayatana and not practicing the characteristics of signlessness or possession of signs of the visible-object ayatana is the practice of prajnaparamita; not practicing the signlessness or possession of signs of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of signlessness or possession of signs of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the visible-object ayatana and not practicing the characteristics of wishlessness or possession of wishes of the visible-object ayatana is the practice of prajnaparamita;

not practicing the wishlessness or possession of wishes of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of wishlessness or possession of wishes of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the peacefulness or non-peacefulness of the visible-object ayatana and not practicing the characteristics of peacefulness or non-peacefulness of the visible-object ayatana is the practice of prajnaparamita;

not practicing the peacefulness or non-peacefulness of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of peacefulness or non-peacefulness of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita; not practicing the detachment or non-detachment of the visible-object ayatana and not practicing the characteristics of detachment or non-detachment of the visible-object ayatana is the practice of prajnaparamita;

not practicing the detachment or non-detachment of the sound, odor, taste, tangible-object, and mental-object ayatanas and not practicing the characteristics of detachment or non-detachment of the sound, odor, taste, tangible-object, and mental-object ayatanas is the practice of prajnaparamita.

Śāriputra! You should know that this is a great bodhisattva who practices prajnaparamita with skillful means. Why is this? Śāriputra!

It is because the visible-object ayatana and the nature of the visible-object ayatana are empty; the sound, odor, taste, tangible-object, and mental-object ayatanas and the natures of the sound, odor, taste, tangible-object, and mental-object ayatanas are empty. Śāriputra! That visible-object ayatana is not the visible-object ayatana; emptiness is the visible-object ayatana; emptiness is not the visible-object ayatana; the visible-object ayatana is not separate from emptiness, and emptiness is not separate from the visible-object ayatana; the visible-object ayatana is precisely emptiness, and emptiness is precisely the visible-object ayatana.

The sound, odor, taste, tangible-object, and mental-object ayatanas are likewise so.

Fascicle 39

End