大般若波羅蜜多經

XI. CHAPTER ON ILLUSIONS

01

At that time, the Venerable Subhuti said to the Buddha: Blessed One! If someone were to ask whether an illusory person is capable of training in prajnaparamita and attaining the knowledge of omniscience; whether an illusory person is capable of training in the perfections of meditative concentration, diligence, patience, moral discipline, and generosity and attaining the knowledge of omniscience, how should I answer such a question?

Blessed One! If someone were to ask whether an illusory person is capable of training in the four meditative concentrations and attaining the knowledge of omniscience; whether an illusory person is capable of training in the four immeasurables and the four formless absorptions and attaining the knowledge of omniscience, how should I answer such a question? Blessed One!

If someone were to ask whether an illusory person is capable of training in the four establishments of mindfulness and attaining the knowledge of omniscience; whether an illusory person is capable of training in the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path and attaining the knowledge of omniscience, how should I answer such a question?

Blessed One! If someone were to ask whether an illusory person is capable of training in the liberation gateway of emptiness and attaining the knowledge of omniscience; whether an illusory person is capable of training in the liberation gateways of signlessness and wishlessness and attaining the knowledge of omniscience, how should I answer such a question? Blessed One!

If someone were to ask whether an illusory person is capable of training in the five kinds of eyes and attaining the knowledge of omniscience; whether an illusory person is capable of training in the six superknowledges and attaining the knowledge of omniscience, how should I answer such a question? Blessed One! If someone were to ask whether an illusory person is capable of training in the ten powers of a Buddha and attaining the knowledge of omniscience;

whether an illusory person is capable of training in the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all phenomena, the knowledge of all paths, and the knowledge of all aspects, and attaining the knowledge of omniscience, how should I answer such a question?

The Buddha said: Subhuti! I shall question you in return, and you may answer according to your understanding. Subhuti! What do you think? Is form different from an illusion? Are feeling, perception, formations, and consciousness different from an illusion?

Subhuti replied: No, Blessed One! Why? Because form is not different from illusion, and illusion is not different from form; form itself is illusion, and illusion itself is form. Feeling, perception, formations, and consciousness are likewise.

Subhuti! What do you think? Is the eye ayatana different from an illusion? Are the ear, nose, tongue, body, and mind ayatanas different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the eye ayatana is not different from illusion, and illusion is not different from the eye ayatana; the eye ayatana itself is illusion, and illusion itself is the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are likewise.

Subhuti! What do you think? Is the form ayatana different from an illusion? Are the sound, odor, taste, tangible-object, and mental-object ayatanas different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the form ayatana is not different from illusion, and illusion is not different from the form ayatana; the form ayatana itself is illusion, and illusion itself is the form ayatana. The sound, odor, taste, tangible-object, and mental-object ayatanas are likewise.

Subhuti! What do you think? Is the eye dhatu different from an illusion? Are the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising in dependence upon eye contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the eye dhatu is not different from illusion, and illusion is not different from the eye dhatu; the eye dhatu itself is illusion, and illusion itself is the eye dhatu. The form dhatu through to the feelings arising in dependence upon eye contact are likewise.

Subhuti! What do you think? Is the ear dhatu different from an illusion? Are the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising in dependence upon ear contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the ear dhatu is not different from illusion, and illusion is not different from the ear dhatu; the ear dhatu itself is illusion, and illusion itself is the ear dhatu. The sound dhatu through to the feelings arising in dependence upon ear contact are likewise.

Subhuti! What do you think? Is the nose dhatu different from an illusion? Are the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising in dependence upon nose contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the nose dhatu is not different from illusion, and illusion is not different from the nose dhatu; the nose dhatu itself is illusion, and illusion itself is the nose dhatu. The odor dhatu through to the feelings arising in dependence upon nose contact are likewise.

Subhuti! What do you think? Is the tongue dhatu different from an illusion? Are the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising in dependence upon tongue contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the tongue dhatu is not different from illusion, and illusion is not different from the tongue dhatu; the tongue dhatu itself is illusion, and illusion itself is the tongue dhatu. The taste dhatu through to the feelings arising in dependence upon tongue contact are likewise.

Subhuti! What do you think? Is the body dhatu different from an illusion? Are the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising in dependence upon bodily contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the body dhatu is not different from illusion, and illusion is not different from the body dhatu; the body dhatu itself is illusion, and illusion itself is the body dhatu. The tangible-object dhatu through to the feelings arising in dependence upon bodily contact are likewise.

Subhuti! What do you think? Is the mind dhatu different from an illusion? Are the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the mind dhatu is not different from illusion, and illusion is not different from the mind dhatu; the mind dhatu itself is illusion, and illusion itself is the mind dhatu. The mental-object dhatu through to the feelings arising in dependence upon mental contact are likewise.

Subhuti! What do you think? Is the earth dhatu different from an illusion? Are the water, fire, wind, space, and consciousness dhatus different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the earth dhatu is not different from illusion, and illusion is not different from the earth dhatu; the earth dhatu itself is illusion, and illusion itself is the earth dhatu. The water, fire, wind, space, and consciousness dhatus are likewise.

Subhuti! What do you think? Is the Noble Truth of Suffering different from an illusion? Are the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the Noble Truth of Suffering is not different from illusion, and illusion is not different from the Noble Truth of Suffering; the Noble Truth of Suffering itself is illusion, and illusion itself is the Noble Truth of Suffering. The Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path are likewise.

Subhuti! What do you think? Is ignorance different from an illusion? Are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair different from an illusion?

Subhuti replied: No, Blessed One! Why? Because ignorance is not different from illusion, and illusion is not different from ignorance; ignorance itself is illusion, and illusion itself is ignorance. Formations through to aging and death, sorrow, lamentation, pain, grief, and despair are likewise.

Subhuti! What do you think? Are the four dhyanas different from an illusion? Are the four immeasurables and the four formless concentrations different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the four dhyanas are not different from an illusion, and an illusion is not different from the four dhyanas. The four dhyanas are themselves an illusion, and an illusion is itself the four dhyanas. The four immeasurables and the four formless concentrations are likewise.

Subhuti! What do you think? Are the four foundations of mindfulness different from an illusion? Are the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the four foundations of mindfulness are not different from an illusion, and an illusion is not different from the four foundations of mindfulness. The four foundations of mindfulness are themselves an illusion, and an illusion is itself the four foundations of mindfulness. The four right efforts through the eightfold noble path are likewise.

Subhuti! What do you think? Is the gateway to liberation through emptiness different from an illusion? Are the gateways to liberation through signlessness and wishlessness different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the gateway to liberation through emptiness is not different from an illusion, and an illusion is not different from the gateway to liberation through emptiness. The gateway to liberation through emptiness is itself an illusion, and an illusion is itself the gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness are likewise.

Subhuti! What do you think? Is the perfection of generosity different from an illusion? Are the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the perfection of generosity is not different from an illusion, and an illusion is not different from the perfection of generosity. The perfection of generosity is itself an illusion, and an illusion is itself the perfection of generosity. The perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are likewise.

Subhuti! What do you think? Are the five kinds of eyes different from an illusion? Are the six superknowledges different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the five kinds of eyes are not different from an illusion, and an illusion is not different from the five kinds of eyes. The five kinds of eyes are themselves an illusion, and an illusion is itself the five kinds of eyes. The six superknowledges are likewise.

Subhuti! What do you think? Are the Buddha’s ten powers different from an illusion? Are the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the Buddha’s ten powers are not different from an illusion, and an illusion is not different from the Buddha’s ten powers. The Buddha’s ten powers are themselves an illusion, and an illusion is itself the Buddha’s ten powers. The four fearlessnesses through the knowledge of all aspects are likewise.

Subhuti! What do you think? Is the fruit of supreme awakening different from an illusion?

Subhuti replied: No, Blessed One! Why? Because the fruit of supreme awakening is not different from an illusion, and an illusion is not different from the fruit of supreme awakening. The fruit of supreme awakening is itself an illusion, and an illusion is itself the fruit of supreme awakening.

The Buddha said: Subhuti! What do you think? Is an illusion defiled or purified?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? Does an illusion arise or cease?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in prajnaparamita and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the perfections of meditation, diligence, patience, ethical discipline, and generosity and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the four dhyanas and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the four immeasurables and the four formless concentrations and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the four foundations of mindfulness and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the gateway to liberation through emptiness and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the gateways to liberation through signlessness and wishlessness and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the five kinds of eyes and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the six superknowledges and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the Buddha’s ten powers and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma is neither defiled nor purified and neither arises nor ceases, can that dharma train in the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and attain omniscience?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? Apart from the five skandhas … and all dharmas, concepts, and designations provisionally established through verbal expression, is there a great bodhisattva?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? Is it only with regard to the five skandhas … and all dharmas, concepts, and designations provisionally established through verbal expression that one is called a great bodhisattva?

Subhuti replied: Yes, Blessed One!

Subhuti! What do you think? Is it only with regard to the five skandhas … and all dharmas, concepts, and designations provisionally established through verbal expression that there is defilement or purification, arising or cessation?

Subhuti replied: No, Blessed One!

Subhuti! What do you think? If a dharma has no perception, no perceptions, no provisional designation, no verbal expression, no name, no conventional name, no body, no bodily karma, no speech, no verbal karma, no mind, no mental karma, no defilement, no purification, no arising, and no cessation, is such a dharma capable of training in prajnaparamita, up to the knowledge of all aspects, and of accomplishing the knowledge of all-knowing wisdom?

Subhuti replied: Blessed One! No!

The Buddha said: Subhuti! If a great bodhisattva is able to employ such non-attainment as a skillful means in training in prajnaparamita, up to the knowledge of all aspects, you should know that this great bodhisattva is able to accomplish the knowledge of all-knowing wisdom.

At that time, the Venerable Subhuti said to the Buddha: Blessed One! If a great bodhisattva wishes to realize unsurpassed perfect awakening, then, when training in prajnaparamita, that bodhisattva should train in prajnaparamita like an illusionist, without making any distinctions regarding anything whatsoever. Why? Because it should be known that the illusionist is precisely the five skandhas ..., and the five skandhas ... are precisely the illusionist.

The Buddha said: Subhuti! What do you think? Can the five illusory skandhas ... train in prajnaparamita and accomplish the knowledge of all-knowing wisdom?

Subhuti replied: Blessed One! No! Why? Because the five illusory skandhas ... have non-nature as their intrinsic nature, and the intrinsic nature of non-nature cannot be apprehended.

Subhuti! What do you think? Can the five skandhas ... that are like a dream, like an echo, like a play of light, like an image, like a flower in empty space, like a mirage, like an illusory city, or like a magical transformation, and so forth, train in prajnaparamita and accomplish the knowledge of all-knowing wisdom?

Subhuti replied: Blessed One! No! Why? Because such dreamlike five skandhas ..., up to the five skandhas that are like magical transformations, have non-nature as their intrinsic nature, and the intrinsic nature of non-nature cannot be apprehended.

Subhuti! What do you think? Is there any difference among these dharmas—the five illusory skandhas ... and the rest?

Subhuti replied: Blessed One! No! Why? Because illusory form, feeling, perception, formations, and consciousness ... are precisely dreamlike form, feeling, perception, formations, and consciousness ...; illusory form, feeling, perception, formations, and consciousness ... are precisely the six illusory sense faculties ...; and the six illusory sense faculties ... are precisely illusory form, feeling, perception, formations, and consciousness .... Because all are empty internally, they cannot be apprehended; up to and including because all are empty of the intrinsic nature of non-nature, they cannot be apprehended.

At that time, the Venerable Subhuti again said to the Buddha: Blessed One! When a great bodhisattva who has newly aroused the aspiration for the Great Vehicle hears this profound prajnaparamita taught, will that bodhisattva's mind not become alarmed, terrified, and afraid?

The Buddha said: Subhuti! When a great bodhisattva who has newly aroused the aspiration for the Great Vehicle practices prajnaparamita, if that bodhisattva lacks skillful means and is not supported by a good spiritual friend, then upon hearing such profound prajnaparamita taught, that bodhisattva's mind will become alarmed, terrified, and afraid.

At that time, the Venerable Subhuti said: Blessed One! Which great bodhisattvas, because they possess skillful means while practicing prajnaparamita, do not become alarmed, terrified, or afraid upon hearing such profound prajnaparamita taught?

The Buddha said: Subhuti! When a great bodhisattva practices prajnaparamita, that bodhisattva should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of permanence and impermanence in form as unapprehendable, and contemplate the characteristics of permanence and impermanence in feeling, perception, formations, and consciousness as unapprehendable; should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of pleasure and suffering in form as unapprehendable, and contemplate the characteristics of pleasure and suffering in feeling, perception, formations, and consciousness as unapprehendable;

should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of self and non-self in form as unapprehendable, and contemplate the characteristics of self and non-self in feeling, perception, formations, and consciousness as unapprehendable; should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of purity and impurity in form as unapprehendable, and contemplate the characteristics of purity and impurity in feeling, perception, formations, and consciousness as unapprehendable;

should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of emptiness and non-emptiness in form as unapprehendable, and contemplate the characteristics of emptiness and non-emptiness in feeling, perception, formations, and consciousness as unapprehendable; should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of signlessness and possessing signs in form as unapprehendable, and contemplate the characteristics of signlessness and possessing signs in feeling, perception, formations, and consciousness as unapprehendable;

should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of wishlessness and possessing wishes in form as unapprehendable, and contemplate the characteristics of wishlessness and possessing wishes in feeling, perception, formations, and consciousness as unapprehendable; should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of quiescence and non-quiescence in form as unapprehendable, and contemplate the characteristics of quiescence and non-quiescence in feeling, perception, formations, and consciousness as unapprehendable;

should, with a mind directed toward the knowledge of all-knowing wisdom, contemplate the characteristics of seclusion and non-seclusion in form as unapprehendable, and contemplate the characteristics of seclusion and non-seclusion in feeling, perception, formations, and consciousness as unapprehendable.

Subhuti! When such a great bodhisattva practices prajnaparamita, because that bodhisattva possesses skillful means, upon hearing such profound prajnaparamita taught, that bodhisattva's mind does not become alarmed, terrified, or afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence of the eye ayatana as being ungraspable, and contemplate the characteristics of permanence and impermanence of the ear, nose, tongue, body, and mind ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of happiness and suffering of the eye ayatana as being ungraspable, and contemplate the characteristics of happiness and suffering of the ear, nose, tongue, body, and mind ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self of the eye ayatana as being ungraspable, and contemplate the characteristics of self and non-self of the ear, nose, tongue, body, and mind ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity of the eye ayatana as being ungraspable, and contemplate the characteristics of purity and impurity of the ear, nose, tongue, body, and mind ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness of the eye ayatana as being ungraspable, and contemplate the characteristics of emptiness and non-emptiness of the ear, nose, tongue, body, and mind ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and possession of signs of the eye ayatana as being ungraspable, and contemplate the characteristics of signlessness and possession of signs of the ear, nose, tongue, body, and mind ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and possession of wishes of the eye ayatana as being ungraspable, and contemplate the characteristics of wishlessness and possession of wishes of the ear, nose, tongue, body, and mind ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of quiescence and non-quiescence of the eye ayatana as being ungraspable, and contemplate the characteristics of quiescence and non-quiescence of the ear, nose, tongue, body, and mind ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment of the eye ayatana as being ungraspable, and contemplate the characteristics of detachment and non-detachment of the ear, nose, tongue, body, and mind ayatanas as being ungraspable.

Subhuti! When such a great bodhisattva practices prajnaparamita, because he possesses skillful means, upon hearing this profound prajnaparamita taught, his mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence of the form ayatana as being ungraspable, and contemplate the characteristics of permanence and impermanence of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of happiness and suffering of the form ayatana as being ungraspable, and contemplate the characteristics of happiness and suffering of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self of the form ayatana as being ungraspable, and contemplate the characteristics of self and non-self of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity of the form ayatana as being ungraspable, and contemplate the characteristics of purity and impurity of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness of the form ayatana as being ungraspable, and contemplate the characteristics of emptiness and non-emptiness of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and possession of signs of the form ayatana as being ungraspable, and contemplate the characteristics of signlessness and possession of signs of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and possession of wishes of the form ayatana as being ungraspable, and contemplate the characteristics of wishlessness and possession of wishes of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of quiescence and non-quiescence of the form ayatana as being ungraspable, and contemplate the characteristics of quiescence and non-quiescence of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment of the form ayatana as being ungraspable, and contemplate the characteristics of detachment and non-detachment of the sound, odor, taste, tangible object, and dharma ayatanas as being ungraspable.

Subhuti! When such a great bodhisattva practices prajnaparamita, because he possesses skillful means, upon hearing this profound prajnaparamita taught, his mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of happiness and suffering of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and possession of signs of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and possession of wishes of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of quiescence and non-quiescence of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact as being ungraspable.

Subhuti! When such a great bodhisattva practices prajnaparamita, because he possesses skillful means, upon hearing this profound prajnaparamita taught, his mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and having signs in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and having wishes in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as being ungraspable.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, alarmed, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and having signs in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and having wishes in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as being ungraspable.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, alarmed, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and having signs in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and having wishes in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as being ungraspable.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, alarmed, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and signs in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and wishes in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as being unapprehensible.

Subhuti! When a great bodhisattva thus practices prajnaparamita, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and signs in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and wishes in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as being unapprehensible.

Subhuti! When a great bodhisattva thus practices prajnaparamita, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the earth dhatu as being unapprehensible, and contemplate the characteristics of permanence and impermanence in the water, fire, wind, space, and consciousness dhatus as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the earth dhatu as being unapprehensible, and contemplate the characteristics of pleasure and suffering in the water, fire, wind, space, and consciousness dhatus as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of self and non-self in the earth dhatu as being unapprehensible, and contemplate the characteristics of self and non-self in the water, fire, wind, space, and consciousness dhatus as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of purity and impurity in the earth dhatu as being unapprehensible, and contemplate the characteristics of purity and impurity in the water, fire, wind, space, and consciousness dhatus as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the earth dhatu as being unapprehensible, and contemplate the characteristics of emptiness and non-emptiness in the water, fire, wind, space, and consciousness dhatus as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of signlessness and signs in the earth dhatu as being unapprehensible, and contemplate the characteristics of signlessness and signs in the water, fire, wind, space, and consciousness dhatus as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of wishlessness and wishes in the earth dhatu as being unapprehensible, and contemplate the characteristics of wishlessness and wishes in the water, fire, wind, space, and consciousness dhatus as being unapprehensible; with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of quiescence and non-quiescence in the earth dhatu as being unapprehensible, and contemplate the characteristics of quiescence and non-quiescence in the water, fire, wind, space, and consciousness dhatus as being unapprehensible;

with a mind directed toward the wisdom of all-knowledge, they should contemplate the characteristics of detachment and non-detachment in the earth dhatu as being unapprehensible, and contemplate the characteristics of detachment and non-detachment in the water, fire, wind, space, and consciousness dhatus as being unapprehensible.

Subhuti! When a great bodhisattva thus practices prajnaparamita, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither startled, terrified, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of permanence and impermanence in the Noble Truths of the Origin, Cessation, and Path as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of pleasure and suffering in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of pleasure and suffering in the Noble Truths of the Origin, Cessation, and Path as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of self and non-self in the Noble Truths of the Origin, Cessation, and Path as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of purity and impurity in the Noble Truths of the Origin, Cessation, and Path as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of emptiness and non-emptiness in the Noble Truths of the Origin, Cessation, and Path as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and the presence of signs in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of signlessness and the presence of signs in the Noble Truths of the Origin, Cessation, and Path as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and the presence of wishes in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of wishlessness and the presence of wishes in the Noble Truths of the Origin, Cessation, and Path as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of peacefulness and non-peacefulness in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of peacefulness and non-peacefulness in the Noble Truths of the Origin, Cessation, and Path as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment in the Noble Truth of Suffering as being ungraspable, and contemplate the characteristics of detachment and non-detachment in the Noble Truths of the Origin, Cessation, and Path as being ungraspable.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, because he possesses skillful means, upon hearing such profound prajnaparamita expounded, his mind is neither startled, alarmed, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence in ignorance as being ungraspable, and contemplate the characteristics of permanence and impermanence in volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of pleasure and suffering in ignorance as being ungraspable, and contemplate the characteristics of pleasure and suffering in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self in ignorance as being ungraspable, and contemplate the characteristics of self and non-self in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity in ignorance as being ungraspable, and contemplate the characteristics of purity and impurity in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness in ignorance as being ungraspable, and contemplate the characteristics of emptiness and non-emptiness in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and the presence of signs in ignorance as being ungraspable, and contemplate the characteristics of signlessness and the presence of signs in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and the presence of wishes in ignorance as being ungraspable, and contemplate the characteristics of wishlessness and the presence of wishes in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of peacefulness and non-peacefulness in ignorance as being ungraspable, and contemplate the characteristics of peacefulness and non-peacefulness in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment in ignorance as being ungraspable, and contemplate the characteristics of detachment and non-detachment in volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress as being ungraspable.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, because he possesses skillful means, upon hearing such profound prajnaparamita expounded, his mind is neither startled, alarmed, nor afraid.

Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all things, he should contemplate the characteristics of permanence and impermanence in the four dhyanas as being ungraspable, and contemplate the characteristics of permanence and impermanence in the four immeasurables and the four formless absorptions as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of pleasure and suffering in the four dhyanas as being ungraspable, and contemplate the characteristics of pleasure and suffering in the four immeasurables and the four formless absorptions as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of self and non-self in the four dhyanas as being ungraspable, and contemplate the characteristics of self and non-self in the four immeasurables and the four formless absorptions as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of purity and impurity in the four dhyanas as being ungraspable, and contemplate the characteristics of purity and impurity in the four immeasurables and the four formless absorptions as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of emptiness and non-emptiness in the four dhyanas as being ungraspable, and contemplate the characteristics of emptiness and non-emptiness in the four immeasurables and the four formless absorptions as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of signlessness and the presence of signs in the four dhyanas as being ungraspable, and contemplate the characteristics of signlessness and the presence of signs in the four immeasurables and the four formless absorptions as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of wishlessness and the presence of wishes in the four dhyanas as being ungraspable, and contemplate the characteristics of wishlessness and the presence of wishes in the four immeasurables and the four formless absorptions as being ungraspable; with a mind directed toward the knowledge of all things, he should contemplate the characteristics of peacefulness and non-peacefulness in the four dhyanas as being ungraspable, and contemplate the characteristics of peacefulness and non-peacefulness in the four immeasurables and the four formless absorptions as being ungraspable;

with a mind directed toward the knowledge of all things, he should contemplate the characteristics of detachment and non-detachment in the four dhyanas as being ungraspable, and contemplate the characteristics of detachment and non-detachment in the four immeasurables and the four formless absorptions as being ungraspable.

Subhuti! Such a great bodhisattva, when practicing prajnaparamita, by virtue of possessing skillful means, hears this profound prajnaparamita taught, yet his mind is neither startled, terrified, nor afraid.

Fascicle 42

End