大般若波羅蜜多經

04

Shariputra! If a great bodhisattva possesses skillful means, then, while practicing prajnaparamita, the bodhisattva does not practice the perfection of generosity and does not practice the characteristic of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristics of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the perfection of generosity, and does not practice the characteristic of the permanence or impermanence of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the permanence or impermanence of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the permanence or impermanence of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the pleasure or suffering of the perfection of generosity, and does not practice the characteristic of the pleasure or suffering of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the pleasure or suffering of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the perfection of generosity, and does not practice the characteristic of the self or non-self of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the self or non-self of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the self or non-self of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the purity or impurity of the perfection of generosity, and does not practice the characteristic of the purity or impurity of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the purity or impurity of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the perfection of generosity, and does not practice the characteristic of the emptiness or non-emptiness of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the emptiness or non-emptiness of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the emptiness or non-emptiness of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the signlessness or possession of signs of the perfection of generosity, and does not practice the characteristic of the signlessness or possession of signs of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the signlessness or possession of signs of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the perfection of generosity, and does not practice the characteristic of the wishlessness or possession of wishes of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the wishlessness or possession of wishes of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the wishlessness or possession of wishes of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the peacefulness or non-peacefulness of the perfection of generosity, and does not practice the characteristic of the peacefulness or non-peacefulness of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the peacefulness or non-peacefulness of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the peacefulness or non-peacefulness of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

The bodhisattva does not practice the detachment or non-detachment of the perfection of generosity, and does not practice the characteristic of the detachment or non-detachment of the perfection of generosity; this is the practice of prajnaparamita. The bodhisattva does not practice the detachment or non-detachment of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and does not practice the characteristic of the detachment or non-detachment of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; this is the practice of prajnaparamita.

Shariputra! You should know that this is how a great bodhisattva possessing skillful means practices prajnaparamita. Why is this?

Shariputra! Because the perfection of generosity is empty of the intrinsic nature of the perfection of generosity; the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are empty of the intrinsic nature of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Shariputra!

The perfection of generosity is not the perfection of generosity. Emptiness is the perfection of generosity, and emptiness is not other than the perfection of generosity; the perfection of generosity is not separate from emptiness, and emptiness is not separate from the perfection of generosity; the perfection of generosity is itself emptiness, and emptiness is itself the perfection of generosity. The same is likewise true of the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Sariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, not practicing the five kinds of eyes and not practicing the characteristics of the five kinds of eyes is the practice of prajnaparamita; not practicing the six supernatural powers and not practicing the characteristics of the six supernatural powers is the practice of prajnaparamita; not practicing the permanence or impermanence of the five kinds of eyes and not practicing the characteristics of the permanence or impermanence of the five kinds of eyes is the practice of prajnaparamita;

not practicing the permanence or impermanence of the six supernatural powers and not practicing the characteristics of the permanence or impermanence of the six supernatural powers is the practice of prajnaparamita; not practicing the pleasure or suffering of the five kinds of eyes and not practicing the characteristics of the pleasure or suffering of the five kinds of eyes is the practice of prajnaparamita; not practicing the pleasure or suffering of the six supernatural powers and not practicing the characteristics of the pleasure or suffering of the six supernatural powers is the practice of prajnaparamita;

not practicing the self or non-self of the five kinds of eyes and not practicing the characteristics of the self or non-self of the five kinds of eyes is the practice of prajnaparamita; not practicing the self or non-self of the six supernatural powers and not practicing the characteristics of the self or non-self of the six supernatural powers is the practice of prajnaparamita; not practicing the purity or impurity of the five kinds of eyes and not practicing the characteristics of the purity or impurity of the five kinds of eyes is the practice of prajnaparamita; not practicing the purity or impurity of the six supernatural powers and not practicing the characteristics of the purity or impurity of the six supernatural powers is the practice of prajnaparamita;

not practicing the emptiness or non-emptiness of the five kinds of eyes and not practicing the characteristics of the emptiness or non-emptiness of the five kinds of eyes is the practice of prajnaparamita; not practicing the emptiness or non-emptiness of the six supernatural powers and not practicing the characteristics of the emptiness or non-emptiness of the six supernatural powers is the practice of prajnaparamita; not practicing the signlessness or possession of signs of the five kinds of eyes and not practicing the characteristics of the signlessness or possession of signs of the five kinds of eyes is the practice of prajnaparamita;

not practicing the signlessness or possession of signs of the six supernatural powers and not practicing the characteristics of the signlessness or possession of signs of the six supernatural powers is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the five kinds of eyes and not practicing the characteristics of the wishlessness or possession of wishes of the five kinds of eyes is the practice of prajnaparamita; not practicing the wishlessness or possession of wishes of the six supernatural powers and not practicing the characteristics of the wishlessness or possession of wishes of the six supernatural powers is the practice of prajnaparamita;

not practicing the quiescence or non-quiescence of the five kinds of eyes and not practicing the characteristics of the quiescence or non-quiescence of the five kinds of eyes is the practice of prajnaparamita; not practicing the quiescence or non-quiescence of the six supernatural powers and not practicing the characteristics of the quiescence or non-quiescence of the six supernatural powers is the practice of prajnaparamita; not practicing the seclusion or non-seclusion of the five kinds of eyes and not practicing the characteristics of the seclusion or non-seclusion of the five kinds of eyes is the practice of prajnaparamita;

not practicing the seclusion or non-seclusion of the six supernatural powers and not practicing the characteristics of the seclusion or non-seclusion of the six supernatural powers 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! Because the five kinds of eyes and the emptiness of the five kinds of eyes, the six supernatural powers and the emptiness of the six supernatural powers—Sariputra, the five kinds of eyes are the five kinds of eyes, yet they are also not the five kinds of eyes; emptiness is the five kinds of eyes, yet emptiness is also not the five kinds of eyes. The five kinds of eyes are not separate from emptiness, and emptiness is not separate from the five kinds of eyes; the five kinds of eyes are precisely emptiness, and emptiness is precisely the five kinds of eyes. The six supernatural powers are likewise so.

Shariputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, the bodhisattva does not practice the Buddha’s ten powers and does not practice the characteristics of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the permanence or impermanence of the Buddha’s ten powers and does not practice the characteristics of permanence or impermanence of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the permanence or impermanence of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of permanence or impermanence of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the pleasure or suffering of the Buddha’s ten powers and does not practice the characteristics of pleasure or suffering of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the pleasure or suffering of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of pleasure or suffering of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the self or non-self of the Buddha’s ten powers and does not practice the characteristics of self or non-self of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the self or non-self of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of self or non-self of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the purity or impurity of the Buddha’s ten powers and does not practice the characteristics of purity or impurity of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the purity or impurity of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of purity or impurity of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the emptiness or non-emptiness of the Buddha’s ten powers and does not practice the characteristics of emptiness or non-emptiness of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the emptiness or non-emptiness of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of emptiness or non-emptiness of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the signlessness or possession of signs of the Buddha’s ten powers and does not practice the characteristics of signlessness or possession of signs of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the signlessness or possession of signs of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of signlessness or possession of signs of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the wishlessness or possession of wishes of the Buddha’s ten powers and does not practice the characteristics of wishlessness or possession of wishes of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the wishlessness or possession of wishes of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of wishlessness or possession of wishes of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the peacefulness or non-peacefulness of the Buddha’s ten powers and does not practice the characteristics of peacefulness or non-peacefulness of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the peacefulness or non-peacefulness of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of peacefulness or non-peacefulness of the four fearlessnesses through knowledge of all aspects; this is the practice of prajnaparamita.

The bodhisattva does not practice the seclusion or non-seclusion of the Buddha’s ten powers and does not practice the characteristics of seclusion or non-seclusion of the Buddha’s ten powers; this is the practice of prajnaparamita. The bodhisattva does not practice the seclusion or non-seclusion of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects; and does not practice the characteristics of seclusion or non-seclusion of the four fearlessnesses through knowledge of all aspects; this 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! It is because the Buddha’s ten powers and the emptiness of the Buddha’s ten powers; the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; and the emptiness of the four fearlessnesses through knowledge of all aspects—Shariputra, the Buddha’s ten powers are the Buddha’s ten powers and yet are not the Buddha’s ten powers.

Emptiness is the Buddha’s ten powers and yet is not the Buddha’s ten powers. The Buddha’s ten powers are not separate from emptiness, and emptiness is not separate from the Buddha’s ten powers. The Buddha’s ten powers are precisely emptiness, and emptiness is precisely the Buddha’s ten powers.

The same is true of the four fearlessnesses through knowledge of all aspects.

Shariputra! In this way, a great bodhisattva who practices prajnaparamita with skillful means is capable of attaining supreme enlightenment. Shariputra! When that great bodhisattva practices prajnaparamita, with regard to all dharmas the bodhisattva does not apprehend existence, does not apprehend nonexistence, does not apprehend both existence and nonexistence, and does not apprehend neither existence nor nonexistence. The bodhisattva does not apprehend even this non-apprehension.

At that time, Shariputra asked Subhuti, “For what reason does that great bodhisattva, when practicing prajnaparamita, apprehend none of the dharmas?”

Subhuti replied: Because the intrinsic nature of all dharmas cannot be apprehended. Why is this? Because all dharmas take the absence of intrinsic nature as their intrinsic nature. For this reason, if a great bodhisattva, while practicing prajnaparamita, apprehends existence with regard to all dharmas, or apprehends nonexistence, or apprehends both existence and nonexistence, or apprehends neither nonexistence nor not-nonexistence, or apprehends non-apprehension, then this is not the practice of prajnaparamita. Why is this? Because all dharmas are devoid of intrinsic nature and therefore cannot be apprehended.

Sariputra! When that great bodhisattva practices prajnaparamita, with regard to prajnaparamita he does not apprehend practice, does not apprehend non-practice, does not apprehend both practice and non-practice, and does not apprehend neither practice nor non-practice; with regard to non-apprehension, he likewise does not apprehend it.

At that time, Sariputra asked Subhuti: For what reason does that great bodhisattva, while practicing prajnaparamita, apprehend absolutely nothing with regard to prajnaparamita?

Subhuti replied: Because the intrinsic nature of prajnaparamita cannot be apprehended. Why is this? Because prajnaparamita takes the absence of intrinsic nature as its intrinsic nature. For this reason, if a great bodhisattva, while practicing prajnaparamita, apprehends practice with regard to prajnaparamita, or apprehends non-practice, or apprehends both practice and non-practice, or apprehends neither practice nor non-practice, or apprehends non-apprehension, then this is not the practice of prajnaparamita. Why is this? Because prajnaparamita is entirely devoid of intrinsic nature and therefore cannot be apprehended.

Sariputra! When that great bodhisattva practices prajnaparamita, he neither apprehends nor clings to any dharma or to prajnaparamita. This is called the great bodhisattva’s samadhi of neither apprehending nor clinging to any dharma. This samadhi is subtle, excellent, exceedingly vast, and capable of bringing together boundless, unobstructed functions; it is not possessed by any sravaka or pratyekabuddha.

Sariputra! If a great bodhisattva constantly abides in this samadhi without relinquishing it, he will swiftly attain unsurpassed enlightenment.

At that time, Sariputra asked Subhuti: Do great bodhisattvas constantly abide in this one samadhi without relinquishing it so that they may swiftly attain unsurpassed enlightenment, or do they also constantly abide in other samadhis without relinquishing them, thereby enabling great bodhisattvas to swiftly attain unsurpassed enlightenment?

Subhuti replied: It is not only in this one samadhi that great bodhisattvas constantly abide without relinquishing it. There are also other samadhis in which they constantly abide without relinquishing them, so that they may swiftly attain unsurpassed enlightenment.

Sariputra asked: What are those samadhis?

Subhuti replied: They are the Vigorous Practice Samadhi, the Seal of Reality Samadhi, the Lion’s Play Samadhi, the Wondrous Moon Samadhi, the Moon-Banner Mark Samadhi, the Ocean of All Dharmas Samadhi, the Consecration Samadhi, the Definitiveness of the Dharma Realm Samadhi, the Banner Mark of Definitiveness Samadhi, the Adamantine Analogy Samadhi, the Entry into the Dharma Seal Samadhi, the King of Samadhis Samadhi, the Well-Abiding Samadhi, the Well-Established King of Concentration Samadhi, the Emission of Light Samadhi, the Freedom from Forgetfulness Samadhi, the Light-Emitting Freedom from Forgetfulness Samadhi, the Power of Diligence Samadhi, the Power of Adornment Samadhi, the Equal Heroism Samadhi, the Definitive Entry into All Expressions Samadhi,

the Definitive Entry into All Names and Terms Samadhi, the Contemplation of the Directions Samadhi, the Dharani Seal Samadhi, the Ocean Seal of the Equal Convergence of All Dharmas Samadhi, the King’s Seal Samadhi, the All-Pervading Space Samadhi, the Adamantine Wheel Samadhi, the Purity of the Three Wheels Samadhi, the Immeasurable Light Samadhi, the Unattached and Unobstructed Samadhi, the Cessation of the Turning of All Dharmas Samadhi, the Casting Aside of Precious Jewels Samadhi, the Universal Illumination Samadhi, the Unconforming Samadhi, the Abiding in the Signless Samadhi, the Nonconceptual Samadhi, the Subjugation of the Four Maras Samadhi, the Stainless Lamp Samadhi, the Boundless Light Samadhi, the Radiance-Emitting Samadhi, the Universal Illumination Samadhi,

the Pure Firmness Samadhi, the Lion’s Vigor Samadhi, the Lion’s Stretching Samadhi, the Lion’s Yawn Samadhi, the Stainless Light Samadhi, the Wondrous Bliss Samadhi, the Supreme Banner Mark Samadhi, the Mark of Truth Samadhi, the Conformity with the Luminous Right Current Samadhi, the Possession of Majestic Radiance Samadhi, the Freedom from Exhaustion Samadhi, the Immutability Samadhi, the Quiescence Samadhi, the Flawlessness Samadhi, the Sun Lamp Samadhi, the Pure Moon Samadhi, the Pure Eye Samadhi, the Pure Light Samadhi, the Moon Lamp Samadhi, the Dharma Illumination Samadhi, the What Should and Should Not Be Done Samadhi, the Mark of Wisdom Samadhi, the Adamantine Garland Samadhi, the Abiding of the Mind Samadhi, the Universal Radiance Samadhi, the Wondrous Establishment Samadhi,

the Accumulation of Jewels Samadhi, the Seal of the Wondrous Dharma Samadhi, the Equality of the Nature of All Dharmas Samadhi, the Casting Aside of Defiling Desire Samadhi, the Perfection of Courage in the Dharma Samadhi, the Entry into the Summit of Dharma Samadhi, the Jewel Nature Samadhi, the Abandonment of Clamor and Contention Samadhi, the Scattering Samadhi, the Analysis of Dharma Expressions Samadhi, the Definitiveness Samadhi, the Stainless Practice Samadhi, the Mark of the Canopy of Intrinsic Equality Samadhi, the Freedom from the Marks of Written Words Samadhi, the Cessation of Objects of Cognition Samadhi, the Changelessness Samadhi, the Absence of Categories Samadhi, the Entry into Names and Marks Samadhi, the Nonactivity Samadhi, the Entry into Definitive Designations Samadhi,

the Practice of the Signless Samadhi, the Freedom from Obscuring Darkness Samadhi, the Complete Practice Samadhi, the Unchanging and Unmoving Samadhi, the Transcendence of Realms Samadhi, the Accumulation of All Merits Samadhi, the Abiding with No Mind Samadhi, the Definitive Abiding Samadhi, the Pure Wondrous Flower Samadhi, the Possession of the Factors of Awakening Samadhi, the Boundless Eloquence Samadhi, the Boundless Lamp Samadhi, the Equality of the Unequaled Samadhi, the Transcendence of All Dharmas Samadhi, the Discernment of All Dharmas Samadhi, the Dispelling of Doubt Samadhi, the Nonabiding Samadhi, the Adornment with a Single Mark Samadhi, the Elicitation of the Marks of Practice Samadhi, the Single Mode of Practice Samadhi,

the Freedom from All Marks of Conditioned Activity Samadhi, the Wondrous Practice Samadhi, the Penetration to the Bottom of All Existence and Complete Separation from It Samadhi, the Entry into All Conventionally Established Language Samadhi, the Indestructible Jewel Samadhi, the Non-Grasping and Nonattachment toward All Dharmas Samadhi, the Adornment with Blazing Flames Samadhi, the Dispelling Samadhi, the Unsurpassed Samadhi, the Dharma Torch Samadhi, the Lamp of Wisdom Samadhi, the Progression toward the Spiritual Powers of Nonretrogression Samadhi, the Liberation from Sounds, Words, and Letters Samadhi, the Blazing Torch of Wisdom Samadhi, the Purified Marks Samadhi, the Signless Samadhi, the Mark of Undefiled Forbearance Samadhi, the Possession of All Wondrous Marks Samadhi,

the Possession of Dharani Samadhi, the Taking No Delight in Any Suffering or Pleasure Samadhi, the Marks of Inexhaustible Practice Samadhi, the Subjugation of All Right and Wrong Predispositions Samadhi, the Severance of Hatred and Attachment Samadhi, the Freedom from Accordance and Opposition Samadhi, the Stainless Illumination Samadhi, the Utmost Firmness Samadhi, the Pure Light of the Full Moon Samadhi, the Great Adornment Samadhi, the Cool Lightning Samadhi, the Illumination of All Worlds Samadhi, the Salvation of All Worlds Samadhi, the Equality-Nature of Concentration Samadhi, the Principle of Equality between the Dustless and the Dust-Laden Samadhi, the Principle of Equality between the Uncontentious and the Contentious Samadhi, the Samadhi of No Nest, No Emblem,

and No Delight in Attachment, the Definitive Abiding in Suchness Samadhi, the Filling and Overflowing of the Vessel Samadhi, the Burning Away of All Afflictions Samadhi, the Great Torch of Wisdom Samadhi, the Production of the Ten Powers Samadhi, the Exposition Samadhi, the Destruction of Evil Bodily Conduct Samadhi, the Destruction of Evil Verbal Conduct Samadhi, the Destruction of Evil Mental Conduct Samadhi, the Skillful Contemplation of Greed Samadhi, the Space-Like Samadhi, and the Samadhi of Unattachedness Like Space.

Shariputra! If a great bodhisattva constantly abides in and never abandons such samadhis, that bodhisattva will swiftly realize unsurpassed perfect awakening. There are also immeasurable and innumerable other gateways of samadhi and gateways of dharani. If a great bodhisattva constantly trains well in them, they will likewise enable that bodhisattva swiftly to realize unsurpassed perfect awakening.

At that time, the Venerable Subhuti, sustained by the Buddha’s spiritual power, said to Shariputra: If a great bodhisattva abides in such samadhis, you should know that this bodhisattva has already received predictions from the Buddhas of the past and is also receiving predictions from the present Buddhas throughout the ten directions. Shariputra! Although that great bodhisattva abides in such samadhis, that bodhisattva does not perceive those samadhis, does not become attached to those samadhis, and does not think, “I have entered those samadhis; I am entering those samadhis; I shall enter those samadhis.

I alone am able to enter them, while others cannot.” If that bodhisattva were to investigate and discriminate in this way, the power of concentration would consequently not become manifest at all.

Shariputra then asked Subhuti: Is there truly a distinct great bodhisattva who abides in such samadhis and has received predictions from the Buddhas of the past and present?

Subhuti replied: No, Shariputra! Why is this? Shariputra! Prajnaparamita is not different from the samadhis, and the samadhis are not different from prajnaparamita. A great bodhisattva is not different from prajnaparamita and the samadhis; prajnaparamita and the samadhis are not different from a great bodhisattva. Prajnaparamita is precisely the samadhis, and the samadhis are precisely prajnaparamita. A great bodhisattva is precisely prajnaparamita and the samadhis, and prajnaparamita and the samadhis are precisely a great bodhisattva. Why is this? Because the nature of all dharmas is equal.

Shariputra asked: If the nature of all dharmas is equal, can this samadhi be revealed?

Subhuti replied: It cannot be revealed.

Shariputra asked: Does that great bodhisattva entertain analytical conceptions regarding this samadhi?

Subhuti replied: That bodhisattva entertains no analytical conceptions.

Shariputra asked: Why does that bodhisattva entertain no analytical conceptions?

Subhuti replied: Because that great bodhisattva does not discriminate.

Shariputra asked: Why does that great bodhisattva not discriminate?

Subhuti replied: Because the nature of all dharmas is entirely without anything possessed. Therefore, that great bodhisattva does not give rise to discrimination with regard to concentration. For this reason, that great bodhisattva entertains no notion of analyzing any dharma or samadhi. Why? Because all dharmas and samadhis are without anything possessed; within that which is without anything possessed, there is no basis for notions of discrimination and analysis to arise.

At that time, the Blessed One praised Subhuti: “Excellent! Excellent! It is just as you have said. Therefore, I have declared that among the assembly of shravakas, you are foremost among those who abide in the Concentration of Noncontention. Thus I say that your words accord with the meaning.

“Subhuti! A great bodhisattva who wishes to train in prajnaparamita should train in this way; one who wishes to train in the paramitas of meditative concentration, vigor, patience, pure morality, and generosity should train in this way.

“Subhuti! A great bodhisattva who wishes to train in the four dhyanas should train in this way; one who wishes to train in the four immeasurables and the four formless concentrations should train in this way.

“Subhuti! A great bodhisattva who wishes to train in the four foundations of mindfulness should train in this way; one who wishes to train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path should train in this way.

“Subhuti! A great bodhisattva who wishes to train in the five kinds of eyes should train in this way; one who wishes to train in the six superknowledges should train in this way.

“Subhuti! A great bodhisattva who wishes to train in the ten powers of a Buddha should train in this way; one who wishes to train in the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen exclusive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects should train in this way.”

At that time, Shariputra addressed the Buddha: “World-Honored One! When a great bodhisattva trains in this way, does he genuinely train in prajnaparamita and, likewise, genuinely train in the knowledge of all aspects?”

The Buddha said: “Shariputra! When a great bodhisattva trains in this way, he genuinely trains in prajnaparamita by employing nonapprehension as a skillful means and, likewise, genuinely trains in the knowledge of all aspects by employing nonapprehension as a skillful means.”

At that time, Shariputra again addressed the Buddha: “World-Honored One! When a great bodhisattva trains in this way, does he train in prajnaparamita by employing nonapprehension as a skillful means and, likewise, train in the knowledge of all aspects by employing nonapprehension as a skillful means?”

The Buddha said: “Shariputra! When a great bodhisattva trains in this way, he trains in prajnaparamita by employing nonapprehension as a skillful means and, likewise, trains in the knowledge of all aspects by employing nonapprehension as a skillful means.”

Shariputra asked: “What are the dharmas that cannot be apprehended through this nonapprehension?”

The Buddha said: “A self cannot be apprehended and is ultimately pure. A sentient being, a living continuum, a living being, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer cannot be apprehended and are ultimately pure.

Form cannot be apprehended and is ultimately pure; feeling, perception, formations, and consciousness cannot be apprehended and are ultimately pure. The eye ayatana cannot be apprehended and is ultimately pure; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended and are ultimately pure. The form ayatana cannot be apprehended and is ultimately pure; the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended and are ultimately pure.

The eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact cannot be apprehended and are ultimately pure; the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact cannot be apprehended and are ultimately pure; the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact cannot be apprehended and are ultimately pure; the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact cannot be apprehended and are ultimately pure;

the body dhatu, touch dhatu, body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact cannot be apprehended and are ultimately pure; the mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact cannot be apprehended and are ultimately pure.

The earth dhatu cannot be apprehended and is ultimately pure; the water, fire, wind, space, and consciousness dhatus cannot be apprehended and are ultimately pure. The desire realm cannot be apprehended and is ultimately pure; the form and formless realms cannot be apprehended and are ultimately pure. The noble truth of suffering cannot be apprehended and is ultimately pure; the noble truths of origin, cessation, and the path cannot be apprehended and are ultimately pure.

Ignorance cannot be apprehended and is ultimately pure; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended and are ultimately pure. The four dhyanas cannot be apprehended and are ultimately pure; the four immeasurables and the four formless concentrations cannot be apprehended and are ultimately pure.

The four foundations of mindfulness cannot be apprehended and are ultimately pure; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path cannot be apprehended and are ultimately pure. The paramita of generosity cannot be apprehended and is ultimately pure; the paramitas of pure morality, patience, vigor, meditative concentration, and prajnaparamita cannot be apprehended and are ultimately pure.

The five kinds of eyes cannot be apprehended and are ultimately pure; the six superknowledges cannot be apprehended and are ultimately pure. The ten powers of a Buddha cannot be apprehended and are ultimately pure; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen exclusive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects cannot be apprehended and are ultimately pure.

A stream-enterer cannot be apprehended and is ultimately pure; a once-returner, a non-returner, and an arhat cannot be apprehended and are ultimately pure. A pratyekabuddha cannot be apprehended and is ultimately pure; a bodhisattva cannot be apprehended and is ultimately pure; a Tathagata cannot be apprehended and is ultimately pure.”

Shariputra said: “World-Honored One! What is meant by ‘ultimately pure’?”

The Buddha said: “Dharmas do not appear, do not arise, do not pass away, and are not extinguished; they are without defilement, without purification, without attainment, and unconditioned. This is what is meant by ultimate purity.”

At that time, Shariputra addressed the Buddha: “World-Honored One! When a great bodhisattva trains in this way, in what dharma does he train?”

The Buddha said: “Shariputra! When a great bodhisattva trains in this way, there is nothing whatsoever in all dharmas in which he trains. Why? Because all dharmas do not truly exist as foolish ordinary beings conceive them, so there is nothing therein in which one could train.”

Shariputra asked: “If so, in what manner do dharmas exist?”

The Buddha said: “Dharmas exist as nonexistence. If one is unable to comprehend such nonexistence, this is called ignorance.”

Shariputra asked: “Failure to comprehend the nonexistence of which dharmas is called ignorance?”

The Buddha said: Form is a dharma without existence; feeling, perception, formations, and consciousness are dharmas without existence, because of internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of non-nature as self-nature.

Shariputra! The eye ayatana is a dharma without existence; the ear, nose, tongue, body, and mind ayatanas are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature. The form ayatana is a dharma without existence; the sound, odor, taste, tangible-object, and dharma ayatanas are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature. The ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

The nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature. The tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

The body dhatu, tangible-object dhatu, body-contact dhatu, body-contact, and the feelings arising with body-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature. The mind dhatu, dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The earth dhatu is a dharma without existence; the water, fire, wind, space, and consciousness dhatus are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The Desire Realm is a dharma without existence; the Form Realm and Formless Realm are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The Noble Truth of suffering is a dharma without existence; the Noble Truths of its origin, cessation, and the path are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! Ignorance is a dharma without existence; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! Greed, hatred, and delusion are dharmas without existence; all grasping at views is a dharma without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The four dhyanas are dharmas without existence; the four immeasurables and the four formless concentrations are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The four foundations of mindfulness are dharmas without existence; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The prajnaparamita of generosity is a dharma without existence; the prajnaparamitas of pure morality, patience, diligence, meditative concentration, and wisdom are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The five kinds of eyes are dharmas without existence; the six superknowledges are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! The Buddha’s ten powers are dharmas without existence; 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 paths, and knowledge of all aspects are dharmas without existence, because of internal emptiness through the emptiness of non-nature as self-nature.

Shariputra! If foolish ordinary beings cannot fully comprehend such dharmas without existence, this is called ignorance. Through the power of ignorance and craving, they discriminate and cling to the two extremes of annihilationism and eternalism. Consequently, because they neither know nor see the nature of the non-existence of all dharmas, they discriminate among dharmas; because they discriminate, they cling to form, feeling, perception, formations, and consciousness, up to and including clinging to knowledge of all aspects. Because they cling, they discriminate the nature of the non-existence of all dharmas. Consequently, they neither know nor see all dharmas.

Shariputra asked: Which dharmas do they neither know nor see?

The Buddha said: They neither know nor see form; they neither know nor see feeling, perception, formations, and consciousness; up to and including knowledge of all aspects, they neither know nor see it. Because they neither know nor see all dharmas, they fall among foolish ordinary beings and cannot escape.

Shariputra asked: Where are they unable to escape from?

The Buddha said: They are unable to escape from the Desire Realm; they are unable to escape from the Form Realm; they are unable to escape from the Formless Realm. Because they are unable to escape, they cannot attain the dharmas of the shravakas; they cannot attain the dharmas of the pratyekabuddhas; they cannot attain the dharmas of the bodhisattvas; and they cannot attain the dharmas of the Tathagata. Because they cannot attain them, they cannot believe in and uphold them.

Shariputra asked: Which dharmas are they unable to believe in and uphold?

The Buddha said: They are unable to believe in and uphold the emptiness of form; they are unable to believe in and uphold the emptiness of feeling, perception, formations, and consciousness; up to and including the emptiness of knowledge of all aspects, they are unable to believe in and uphold it. Because they are unable to believe in and uphold these, they are unable to abide in them.

Shariputra asked: In which dharmas are they unable to abide?

The Buddha said: They are unable to abide in the four foundations of mindfulness; unable to abide in the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path; unable to abide in the prajnaparamita of generosity; unable to abide in the prajnaparamitas of pure morality, patience, diligence, meditative concentration, and wisdom; unable to abide on the stage of non-retrogression; unable to abide in the five kinds of eyes; unable to abide in the six superknowledges; unable to abide in the Buddha’s ten powers;

and unable to abide in 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 paths, and knowledge of all aspects.

Thus, they are called foolish ordinary beings, because they cling to all dharmas as possessing an inherent nature.

Shariputra asked: Which dharmas do they cling to as possessing an inherent nature?

The Buddha said: Shariputra! They cling to form as possessing an inherent nature; they cling to feeling, perception, formations, and consciousness as possessing an inherent nature.

Shariputra! They cling to the eye ayatana as possessing an inherent nature; they cling to the ear, nose, tongue, body, and mind ayatanas as possessing an inherent nature. They cling to the form ayatana as possessing an inherent nature; they cling to the sound, odor, taste, tangible-object, and dharma ayatanas as possessing an inherent nature.

Shariputra! They cling to the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as possessing intrinsic nature; they cling to the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as possessing intrinsic nature; they cling to the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as possessing intrinsic nature; they cling to the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as possessing intrinsic nature;

they cling to the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as possessing intrinsic nature; they cling to the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as possessing intrinsic nature.

Shariputra! They cling to the earth dhatu as possessing intrinsic nature; they cling to the water, fire, wind, space, and consciousness dhatus as possessing intrinsic nature.

Shariputra! They cling to the Desire Realm as possessing intrinsic nature; they cling to the Form Realm and Formless Realm as possessing intrinsic nature.

Shariputra! They cling to the Noble Truth of suffering as possessing intrinsic nature; they cling to the Noble Truths of the origin of suffering, cessation, and the path as possessing intrinsic nature.

Shariputra! They cling to ignorance as possessing intrinsic nature; they cling to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as possessing intrinsic nature.

Shariputra! They cling to greed, hatred, and delusion as possessing intrinsic nature; they cling to all attachments to views as possessing intrinsic nature.

Shariputra! They cling to the four dhyanas as possessing intrinsic nature; they cling to the four immeasurables and the four formless concentrations as possessing intrinsic nature.

Shariputra! They cling to the Four Foundations of Mindfulness as possessing intrinsic nature; they cling to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path as possessing intrinsic nature.

Shariputra! They cling to the perfection of generosity as possessing intrinsic nature; they cling to the perfections of ethical discipline, patience, diligence, dhyana, and prajnaparamita as possessing intrinsic nature.

Shariputra! They cling to the five kinds of eyes as possessing intrinsic nature; they cling to the six superknowledges as possessing intrinsic nature.

Shariputra! They cling to the ten powers of a Buddha as possessing intrinsic nature; they cling to 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 as possessing intrinsic nature.

Shariputra! Because foolish ordinary beings cling to all dharmas as possessing intrinsic nature, they are unable to believe in and accept the emptiness of all dharmas. Because they do not believe in it, they cannot accomplish the noble qualities possessed by shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas. Therefore, they cannot abide in the noble Dharma.

Therefore, Shariputra, great bodhisattvas who wish to train in prajnaparamita and wish to accomplish knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects should employ non-apprehension as their skillful means and should train in this way.

At that time, Shariputra said to the Buddha: “Blessed One! Are there great bodhisattvas who, although they train in this way, are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge?”

The Buddha said: “Shariputra! There are great bodhisattvas who, although they train in this way, are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.”

Shariputra asked: “Blessed One! For what reason are there great bodhisattvas who, although they train in this way, are not training in prajnaparamita and therefore do not accomplish omniscient knowledge?”

The Buddha taught: “Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to prajnaparamita; if they conceptually discriminate and cling to the perfections of dhyana, diligence, patience, ethical discipline, and generosity, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge. Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to form; if they conceptually discriminate and cling to feeling, perception, formations, and consciousness, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore do not accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the eye ayatana; if they conceptually discriminate and cling to the ear, nose, tongue, body, and mind ayatanas, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the form ayatana; if they conceptually discriminate and cling to the sound, odor, taste, tangible-object, and mental-object ayatanas, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.

Shariputra! If great bodhisattvas lack skillful means and conceptually discriminate and cling to the earth dhatu, and conceptually discriminate and cling to the water, fire, wind, space, and consciousness dhatus, then although such great bodhisattvas train in this way, they are not training in prajnaparamita and therefore cannot accomplish omniscient knowledge.”

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to the Noble Truth of suffering, and discriminates and clings with regard to the Noble Truths of its origin, cessation, and the path, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to ignorance, and discriminates and clings with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to the four dhyanas, and discriminates and clings with regard to the four immeasurables and the four formless concentrations, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to the four foundations of mindfulness, and discriminates and clings with regard to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to the five kinds of eyes, and discriminates and clings with regard to the six superknowledges, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! If a great bodhisattva lacks skillful means and discriminates and clings with regard to the ten powers of a Buddha, and discriminates and clings with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, then although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra! For this reason, although a great bodhisattva may study in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.

Shariputra asked: “Is it true that although such a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom?”

The Buddha said: “So it is. Although a great bodhisattva studies in this way, this is not the study of prajnaparamita, and therefore the bodhisattva cannot accomplish the knowledge of all-knowing wisdom.”

At that time, Shariputra again addressed the Buddha: “Blessed One! How does a great bodhisattva, when practicing prajnaparamita, study prajnaparamita and thereby become able to accomplish the knowledge of all-knowing wisdom?”

The Buddha said: “Shariputra! When a great bodhisattva practices prajnaparamita and does not perceive prajnaparamita, up to and including not perceiving the knowledge of all aspects, this is the study of prajnaparamita, and the bodhisattva can thereby accomplish the knowledge of all-knowing wisdom. Why is this? Because non-attainment is taken as skillful means.”

Shariputra asked: “With regard to which dharmas does that great bodhisattva take non-attainment as skillful means?”

The Buddha said: “That great bodhisattva takes the non-attainment of the perfection of generosity as skillful means; takes the non-attainment of the perfections of pure morality, patience, diligence, dhyana, and prajnaparamita as skillful means; up to and including taking the non-attainment of the ten powers of a Buddha as skillful means; and takes the non-attainment of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects as skillful means.”

Shariputra asked: “When that great bodhisattva practices prajnaparamita, why does the bodhisattva take non-attainment as skillful means?”

The Buddha said: “When that great bodhisattva practices prajnaparamita, because of inner emptiness, the bodhisattva takes non-attainment as skillful means; up to and including because of the emptiness of the absence of intrinsic nature, the bodhisattva takes non-attainment as skillful means.”

Shariputra! When a great bodhisattva practices prajnaparamita in this way, this is the study of prajnaparamita, and the bodhisattva can thereby accomplish the knowledge of all-knowing wisdom.

Volume 41

End