大般若波羅蜜多經

03

Shariputra! If a great bodhisattva possesses skillful means, then when practicing prajnaparamita, the bodhisattva does not practice the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of permanence or impermanence of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of pleasure or suffering of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of self or non-self of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of purity or impurity of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of emptiness or non-emptiness of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition;

not practicing the characteristics of signlessness or possession of signs of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of wishlessness or possession of wishes of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the quiescence or non-quiescence of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition;

not practicing the characteristics of quiescence or non-quiescence of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the detachment or non-detachment of the eye element, the visible-form element, the eye-consciousness element, eye-contact, or the feelings arising with eye-contact as their condition; not practicing the characteristics of detachment or non-detachment of the eye element through the feelings arising with eye-contact as their condition is the practice of prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who practices the prajna of prajnaparamita and possesses skillful means. Why is this?

Shariputra! Because the eye element and the nature of the eye element are empty; the visible-form element, the eye-consciousness element, eye-contact, the feelings arising with eye-contact as their condition, and the nature of the visible-form element through the feelings arising with eye-contact as their condition are empty. Shariputra!

That eye element is not the eye element; emptiness is the eye element; emptiness is not the eye element; the eye element is not separate from emptiness, and emptiness is not separate from the eye element; the eye element itself is emptiness, and emptiness itself is the eye element. The visible-form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as their condition are likewise so.

Shariputra! If a great bodhisattva possesses skillful means, then when practicing prajnaparamita, the bodhisattva does not practice the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of permanence or impermanence of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of pleasure or suffering of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of self or non-self of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of purity or impurity of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of emptiness or non-emptiness of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition;

not practicing the characteristics of signlessness or possession of signs of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of wishlessness or possession of wishes of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita. The bodhisattva does not practice the quiescence or non-quiescence of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition;

not practicing the characteristics of quiescence or non-quiescence of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

The bodhisattva does not practice the detachment or non-detachment of the ear element, the sound element, the ear-consciousness element, ear-contact, or the feelings arising with ear-contact as their condition; not practicing the characteristics of detachment or non-detachment of the ear element through the feelings arising with ear-contact as their condition is the practice of prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who, endowed with skillful means, practices the prajnaparamita. Why is this?

Shariputra! Because the ear dhatu and the nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings that arise with ear-contact as condition, and the nature of the sound dhatu through to ear-contact and the feelings that arise with ear-contact as condition are empty. Shariputra!

That ear dhatu is not the ear dhatu; emptiness is the ear dhatu; emptiness is not other than the ear dhatu; the ear dhatu is not separate from emptiness, and emptiness is not separate from the ear dhatu; the ear dhatu is precisely emptiness, and emptiness is precisely the ear dhatu. The sound, odor, taste, tangible-object, and mental-object dhatus, ear-contact, and the feelings that arise with ear-contact as condition are likewise.

Shariputra! If a great bodhisattva is endowed with skillful means, then when practicing the prajnaparamita, not practicing the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita; not practicing the permanence or impermanence of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of permanence or impermanence of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita;

not practicing the pleasure or suffering of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of pleasure or suffering of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita; not practicing the self or non-self of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of self or non-self of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita;

not practicing the purity or impurity of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of purity or impurity of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita; not practicing the emptiness or non-emptiness of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of emptiness or non-emptiness of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita;

not practicing the signlessness or possession of signs of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of signlessness or possession of signs of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita; not practicing the wishlessness or possession of wishes of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of wishlessness or possession of wishes of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita;

not practicing the peacefulness or non-peacefulness of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of peacefulness or non-peacefulness of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita; not practicing the seclusion or non-seclusion of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, and not practicing the characteristics of seclusion or non-seclusion of the nose dhatu through to the feelings that arise with nose-contact as condition, is the practice of the prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who, endowed with skillful means, practices the prajnaparamita. Why is this?

Shariputra! Because the nose dhatu and the nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings that arise with nose-contact as condition, and the nature of the odor dhatu through to the feelings that arise with nose-contact as condition are empty. Shariputra!

That nose dhatu is not the nose dhatu; emptiness is the nose dhatu; emptiness is not other than the nose dhatu; the nose dhatu is not separate from emptiness, and emptiness is not separate from the nose dhatu; the nose dhatu is precisely emptiness, and emptiness is precisely the nose dhatu. The odor dhatu through to the feelings that arise with nose-contact as condition are likewise.

Śāriputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, the bodhisattva does not practice the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of permanence or impermanence of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of pleasure or suffering of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of self or non-self of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of purity or impurity of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of emptiness or non-emptiness of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact;

and does not practice the characteristic of signlessness or possession of signs of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of wishlessness or possession of wishes of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the quiescence or non-quiescence of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; and does not practice the characteristic of quiescence or non-quiescence of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the detachment or non-detachment of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact;

and does not practice the characteristic of detachment or non-detachment of the tongue dhatu through the feelings that arise conditioned by tongue-contact: this 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 tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the intrinsic nature of the taste dhatu through the feelings that arise conditioned by tongue-contact, are empty. Śāriputra! That tongue dhatu is not the tongue dhatu; emptiness is the tongue dhatu; emptiness is not the tongue dhatu.

The tongue dhatu is not separate from emptiness, and emptiness is not separate from the tongue dhatu. The tongue dhatu is precisely emptiness, and emptiness is precisely the tongue dhatu. So too are the taste dhatu through the feelings that arise conditioned by tongue-contact.

Śāriputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, the bodhisattva does not practice the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of permanence or impermanence of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of pleasure or suffering of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of self or non-self of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of purity or impurity of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of emptiness or non-emptiness of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact;

and does not practice the characteristic of signlessness or possession of signs of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of wishlessness or possession of wishes of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita. The bodhisattva does not practice the quiescence or non-quiescence of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact;

and does not practice the characteristic of quiescence or non-quiescence of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

The bodhisattva does not practice the detachment or non-detachment of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; and does not practice the characteristic of detachment or non-detachment of the body dhatu through the feelings that arise conditioned by body-contact: this is the practice of prajnaparamita.

Shariputra! You should know that such is a great bodhisattva who practices prajnaparamita and possesses skillful means. Why is this?

Shariputra! Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tactile-object dhatu, the body-consciousness dhatu, body-contact, all feelings arising with body-contact as condition, and the intrinsic nature of the tactile-object dhatu through to all feelings arising with body-contact as condition are empty. Shariputra!

That body dhatu is not the body dhatu; emptiness is the body dhatu; emptiness is not other than the body dhatu; the body dhatu is not separate from emptiness, and emptiness is not separate from the body dhatu; the body dhatu is precisely emptiness, and emptiness is precisely the body dhatu. The tactile-object dhatu through to all feelings arising with body-contact as condition are likewise.

Shariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita; not practicing the permanence or impermanence of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of permanence or impermanence of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita;

not practicing the pleasure or suffering of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of pleasure or suffering of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita; not practicing the self or non-self of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of self or non-self of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita;

not practicing the purity or impurity of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of purity or impurity of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of emptiness or non-emptiness of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of signlessness or possession of signs of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of wishlessness or possession of wishes of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita;

not practicing the peacefulness or non-peacefulness of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of peacefulness or non-peacefulness of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita; not practicing the detachment or non-detachment of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or all feelings arising with mind-contact as condition, and not practicing the characteristics of detachment or non-detachment of the mind dhatu through to all feelings arising with mind-contact as condition, is the practice of prajnaparamita.

Shariputra! You should know that such is a great bodhisattva who practices prajnaparamita and possesses skillful means. Why is this?

Shariputra! Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, all feelings arising with mind-contact as condition, and the intrinsic nature of the mental-object dhatu through to all feelings arising with mind-contact as condition are empty. Shariputra!

That mind dhatu is not the mind dhatu; emptiness is the mind dhatu; emptiness is not other than the mind dhatu; the mind dhatu is not separate from emptiness, and emptiness is not separate from the mind dhatu; the mind dhatu is precisely emptiness, and emptiness is precisely the mind dhatu. The mental-object dhatu through to all feelings arising with mind-contact as condition are likewise.

Shariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not cultivating the earth element and not cultivating the characteristic of the earth element is the practice of prajnaparamita; not cultivating the water, fire, air, space, or consciousness element and not cultivating the characteristics of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the permanence or impermanence of the earth element and not cultivating the characteristic of the permanence or impermanence of the earth element is the practice of prajnaparamita;

not cultivating the permanence or impermanence of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the permanence or impermanence of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the pleasure or suffering of the earth element and not cultivating the characteristic of the pleasure or suffering of the earth element is the practice of prajnaparamita; not cultivating the pleasure or suffering of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the pleasure or suffering of the water, fire, air, space, or consciousness element is the practice of prajnaparamita;

not cultivating the self or non-self of the earth element and not cultivating the characteristic of the self or non-self of the earth element is the practice of prajnaparamita; not cultivating the self or non-self of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the self or non-self of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the purity or impurity of the earth element and not cultivating the characteristic of the purity or impurity of the earth element is the practice of prajnaparamita;

not cultivating the purity or impurity of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the purity or impurity of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the emptiness or non-emptiness of the earth element and not cultivating the characteristic of the emptiness or non-emptiness of the earth element is the practice of prajnaparamita; not cultivating the emptiness or non-emptiness of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the emptiness or non-emptiness of the water, fire, air, space, or consciousness element is the practice of prajnaparamita;

not cultivating the signlessness or possession of signs of the earth element and not cultivating the characteristic of the signlessness or possession of signs of the earth element is the practice of prajnaparamita; not cultivating the signlessness or possession of signs of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the signlessness or possession of signs of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the wishlessness or possession of wishes of the earth element and not cultivating the characteristic of the wishlessness or possession of wishes of the earth element is the practice of prajnaparamita;

not cultivating the wishlessness or possession of wishes of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the wishlessness or possession of wishes of the water, fire, air, space, or consciousness element is the practice of prajnaparamita; not cultivating the peacefulness or non-peacefulness of the earth element and not cultivating the characteristic of the peacefulness or non-peacefulness of the earth element is the practice of prajnaparamita; not cultivating the peacefulness or non-peacefulness of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the peacefulness or non-peacefulness of the water, fire, air, space, or consciousness element is the practice of prajnaparamita;

not cultivating the seclusion or non-seclusion of the earth element and not cultivating the characteristic of the seclusion or non-seclusion of the earth element is the practice of prajnaparamita; not cultivating the seclusion or non-seclusion of the water, fire, air, space, or consciousness element and not cultivating the characteristics of the seclusion or non-seclusion of the water, fire, air, space, or consciousness element is the practice of prajnaparamita.

Shariputra! You should know that this is how a great bodhisattva practices the wisdom of prajnaparamita while possessing skillful means. Why is this? Shariputra! It is because the earth element and the nature of the earth element are empty; the water, fire, air, space, and consciousness elements and the nature of the water, fire, air, space, and consciousness elements are empty. Shariputra! That earth element is not the earth element; emptiness is the earth element; emptiness is not the earth element; the earth element is not separate from emptiness, and emptiness is not separate from the earth element; the earth element is precisely emptiness, and emptiness is precisely the earth element. The water, fire, air, space, and consciousness elements are likewise.

Shariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the noble truth of suffering and not practicing the characteristic of the noble truth of suffering is the practice of prajnaparamita; not practicing the noble truths of origination, cessation, and the path, and not practicing the characteristics of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the permanence or impermanence of the noble truth of suffering, and not practicing the characteristics of permanence or impermanence of the noble truth of suffering, is the practice of prajnaparamita;

not practicing the permanence or impermanence of the noble truths of origination, cessation, and the path, and not practicing the characteristics of permanence or impermanence of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the pleasure or suffering of the noble truth of suffering, and not practicing the characteristics of pleasure or suffering of the noble truth of suffering, is the practice of prajnaparamita; not practicing the pleasure or suffering of the noble truths of origination, cessation, and the path, and not practicing the characteristics of pleasure or suffering of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita;

not practicing the self or non-self of the noble truth of suffering, and not practicing the characteristics of self or non-self of the noble truth of suffering, is the practice of prajnaparamita; not practicing the self or non-self of the noble truths of origination, cessation, and the path, and not practicing the characteristics of self or non-self of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the purity or impurity of the noble truth of suffering, and not practicing the characteristics of purity or impurity of the noble truth of suffering, is the practice of prajnaparamita;

not practicing the purity or impurity of the noble truths of origination, cessation, and the path, and not practicing the characteristics of purity or impurity of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the noble truth of suffering, and not practicing the characteristics of emptiness or non-emptiness of the noble truth of suffering, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the noble truths of origination, cessation, and the path, and not practicing the characteristics of emptiness or non-emptiness of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the noble truth of suffering, and not practicing the characteristics of signlessness or possession of signs of the noble truth of suffering, is the practice of prajnaparamita; not practicing the signlessness or possession of signs of the noble truths of origination, cessation, and the path, and not practicing the characteristics of signlessness or possession of signs of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the noble truth of suffering, and not practicing the characteristics of wishlessness or possession of wishes of the noble truth of suffering, is the practice of prajnaparamita;

not practicing the wishlessness or possession of wishes of the noble truths of origination, cessation, and the path, and not practicing the characteristics of wishlessness or possession of wishes of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita; not practicing the quiescence or non-quiescence of the noble truth of suffering, and not practicing the characteristics of quiescence or non-quiescence of the noble truth of suffering, is the practice of prajnaparamita; not practicing the quiescence or non-quiescence of the noble truths of origination, cessation, and the path, and not practicing the characteristics of quiescence or non-quiescence of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita;

not practicing the detachment or non-detachment of the noble truth of suffering, and not practicing the characteristics of detachment or non-detachment of the noble truth of suffering, is the practice of prajnaparamita; not practicing the detachment or non-detachment of the noble truths of origination, cessation, and the path, and not practicing the characteristics of detachment or non-detachment of the noble truths of origination, cessation, and the path, is the practice of prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who practices the wisdom of prajnaparamita and possesses skillful means. Why is this?

Shariputra! It is because the noble truth of suffering and the nature of the noble truth of suffering are empty; the noble truths of origination, cessation, and the path, and the nature of the noble truths of origination, cessation, and the path, are empty. Shariputra!

That noble truth of suffering is not the noble truth of suffering; emptiness is the noble truth of suffering; emptiness is not the noble truth of suffering; the noble truth of suffering is not separate from emptiness, and emptiness is not separate from the noble truth of suffering; the noble truth of suffering is precisely emptiness, and emptiness is precisely the noble truth of suffering. The noble truths of origination, cessation, and the path are likewise.

Śāriputra! If a great bodhisattva possesses skillful means, then when cultivating prajnaparamita, not cultivating ignorance and not cultivating the characteristic of ignorance is the cultivation of prajnaparamita; not cultivating formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and not cultivating the characteristics of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the permanence or impermanence of ignorance, and not cultivating the characteristics of the permanence or impermanence of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the permanence or impermanence of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the pleasure or suffering of ignorance, and not cultivating the characteristics of the pleasure or suffering of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the pleasure or suffering of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the self or non-self of ignorance, and not cultivating the characteristics of the self or non-self of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the self or non-self of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the purity or impurity of ignorance, and not cultivating the characteristics of the purity or impurity of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the purity or impurity of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the emptiness or non-emptiness of ignorance, and not cultivating the characteristics of the emptiness or non-emptiness of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the emptiness or non-emptiness of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the signlessness or possession of signs of ignorance, and not cultivating the characteristics of the signlessness or possession of signs of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the signlessness or possession of signs of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the wishlessness or possession of wishes of ignorance, and not cultivating the characteristics of the wishlessness or possession of wishes of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the wishlessness or possession of wishes of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the quiescence or non-quiescence of ignorance, and not cultivating the characteristics of the quiescence or non-quiescence of ignorance, is the cultivation of prajnaparamita;

not cultivating the quiescence or non-quiescence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and not cultivating the characteristics of the quiescence or non-quiescence of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita; not cultivating the detachment or non-detachment of ignorance, and not cultivating the characteristics of the detachment or non-detachment of ignorance, is the cultivation of prajnaparamita;

not cultivating 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, suffering, grief, and distress, and not cultivating the characteristics of the detachment or non-detachment of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, is the cultivation of prajnaparamita.

Śāriputra! You should know that this is how a great bodhisattva who possesses skillful means cultivates prajnaparamita. Why is this? Śāriputra!

Because ignorance and the nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and the nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, are empty. Śāriputra! That ignorance is not ignorance; emptiness is ignorance; emptiness is not ignorance; ignorance is not separate from emptiness, and emptiness is not separate from ignorance; ignorance itself is emptiness, and emptiness itself is ignorance.

Formations through aging and death, sorrow, lamentation, suffering, grief, and distress are likewise so.

Sariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the four dhyanas and not practicing the characteristics of the four dhyanas is the practice of prajnaparamita; not practicing the four immeasurables and the four formless absorptions, and not practicing the characteristics of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the permanence or impermanence of the four dhyanas, and not practicing the characteristics of permanence or impermanence of the four dhyanas, is the practice of prajnaparamita;

not practicing the permanence or impermanence of the four immeasurables and the four formless absorptions, and not practicing the characteristics of permanence or impermanence of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the pleasure or suffering of the four dhyanas, and not practicing the characteristics of pleasure or suffering of the four dhyanas, is the practice of prajnaparamita; not practicing the pleasure or suffering of the four immeasurables and the four formless absorptions, and not practicing the characteristics of pleasure or suffering of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita;

not practicing the self or non-self of the four dhyanas, and not practicing the characteristics of self or non-self of the four dhyanas, is the practice of prajnaparamita; not practicing the self or non-self of the four immeasurables and the four formless absorptions, and not practicing the characteristics of self or non-self of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the purity or impurity of the four dhyanas, and not practicing the characteristics of purity or impurity of the four dhyanas, is the practice of prajnaparamita;

not practicing the purity or impurity of the four immeasurables and the four formless absorptions, and not practicing the characteristics of purity or impurity of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the four dhyanas, and not practicing the characteristics of emptiness or non-emptiness of the four dhyanas, is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the four immeasurables and the four formless absorptions, and not practicing the characteristics of emptiness or non-emptiness of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the four dhyanas, and not practicing the characteristics of signlessness or possession of signs of the four dhyanas, is the practice of prajnaparamita; not practicing the signlessness or possession of signs of the four immeasurables and the four formless absorptions, and not practicing the characteristics of signlessness or possession of signs of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the four dhyanas, and not practicing the characteristics of wishlessness or possession of wishes of the four dhyanas, is the practice of prajnaparamita;

not practicing the wishlessness or possession of wishes of the four immeasurables and the four formless absorptions, and not practicing the characteristics of wishlessness or possession of wishes of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita; not practicing the quiescence or non-quiescence of the four dhyanas, and not practicing the characteristics of quiescence or non-quiescence of the four dhyanas, is the practice of prajnaparamita; not practicing the quiescence or non-quiescence of the four immeasurables and the four formless absorptions, and not practicing the characteristics of quiescence or non-quiescence of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita;

not practicing the detachment or non-detachment of the four dhyanas, and not practicing the characteristics of detachment or non-detachment of the four dhyanas, is the practice of prajnaparamita; not practicing the detachment or non-detachment of the four immeasurables and the four formless absorptions, and not practicing the characteristics of detachment or non-detachment of the four immeasurables and the four formless absorptions, is the practice of prajnaparamita.

Sariputra! You should know that this is a great bodhisattva who practices prajnaparamita with skillful means. Why is this? Sariputra! It is because the four dhyanas and the nature of the four dhyanas are empty; the four immeasurables and the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions, are empty. Sariputra! Those four dhyanas are not the four dhyanas; emptiness is the four dhyanas; emptiness is not the four dhyanas; the four dhyanas are not separate from emptiness, and emptiness is not separate from the four dhyanas; the four dhyanas are precisely emptiness, and emptiness is precisely the four dhyanas. The four immeasurables and the four formless absorptions are likewise.

Shariputra! If a great bodhisattva possesses skillful means, then when practicing prajnaparamita, not cultivating the four foundations of mindfulness and not cultivating the characteristics of the four foundations of mindfulness is the practice of prajnaparamita; not cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita;

not cultivating the permanence or impermanence of the four foundations of mindfulness, and not cultivating the characteristics of permanence or impermanence of the four foundations of mindfulness, is the practice of prajnaparamita; not cultivating the permanence or impermanence of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of permanence or impermanence of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita;

not cultivating the pleasure or suffering of the four foundations of mindfulness, and not cultivating the characteristics of pleasure or suffering of the four foundations of mindfulness, is the practice of prajnaparamita; not cultivating the pleasure or suffering of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of pleasure or suffering of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the self or non-self of the four foundations of mindfulness, and not cultivating the characteristics of self or non-self of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the self or non-self of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of self or non-self of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the purity or impurity of the four foundations of mindfulness, and not cultivating the characteristics of purity or impurity of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the purity or impurity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of purity or impurity of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the emptiness or non-emptiness of the four foundations of mindfulness, and not cultivating the characteristics of emptiness or non-emptiness of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the emptiness or non-emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of emptiness or non-emptiness of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the signlessness or possession of signs of the four foundations of mindfulness, and not cultivating the characteristics of signlessness or possession of signs of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the signlessness or possession of signs of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of signlessness or possession of signs of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the wishlessness or possession of wishes of the four foundations of mindfulness, and not cultivating the characteristics of wishlessness or possession of wishes of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the wishlessness or possession of wishes of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of wishlessness or possession of wishes of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the peacefulness or non-peacefulness of the four foundations of mindfulness, and not cultivating the characteristics of peacefulness or non-peacefulness of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the peacefulness or non-peacefulness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of peacefulness or non-peacefulness of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita; not cultivating the seclusion or non-seclusion of the four foundations of mindfulness, and not cultivating the characteristics of seclusion or non-seclusion of the four foundations of mindfulness, is the practice of prajnaparamita;

not cultivating the seclusion or non-seclusion of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and not cultivating the characteristics of seclusion or non-seclusion of the four right efforts through the Noble Eightfold Path, is the practice of prajnaparamita.

Shariputra! You should know that this is a great bodhisattva who practices the wisdom of prajnaparamita and possesses skillful means. Why is this?

Shariputra! It is because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the nature of the four right efforts through the Noble Eightfold Path are empty. Shariputra!

These four foundations of mindfulness are not the four foundations of mindfulness; emptiness is the four foundations of mindfulness; emptiness is not the four foundations of mindfulness; the four foundations of mindfulness are not separate from emptiness, and emptiness is not separate from the four foundations of mindfulness; the four foundations of mindfulness are precisely emptiness, and emptiness is precisely the four foundations of mindfulness.

The four right efforts through the Noble Eightfold Path are likewise so.

Fascicle 40

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