大般若波羅蜜多經

02

Blessed One! With regard to the five kinds of eyes and the six superknowledges, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “These are the five kinds of eyes; these are the six superknowledges”? Blessed One! The designations “five kinds of eyes” and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations “five kinds of eyes” and so forth are without any existence, the designations “five kinds of eyes” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to a self, a sentient being, through to a knower and a seer, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is a self; this is a sentient being,” through to “this is a knower; this is a seer”? Blessed One! The designations “self” and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations “self” and so forth are without any existence, the designations “self” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, recollection of the deities, mindfulness of breathing, recollection of disenchantment, recollection of death, and mindfulness of the body, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is recollection of the Buddha,” through to “this is mindfulness of the body”?

Blessed One! The designations “recollection of the Buddha” and so forth have no abiding place, yet neither are they without an abiding place. Why is this?

Because the meanings of the designations “recollection of the Buddha” and so forth are without any existence, the designations “recollection of the Buddha” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to the perception of impermanence, the perception of non-self, the perception of impurity, the perception of death, the perception that nothing in the entire world is delightful, the perception of disenchantment with food and drink, the perception of abandonment, the perception of detachment, and the perception of cessation, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is the perception of impermanence,” through to “this is the perception of cessation”?

Blessed One! The designations “perception of impermanence” and so forth have no abiding place, yet neither are they without an abiding place. Why is this?

Because the meanings of the designations “perception of impermanence” and so forth are without any existence, the designations “perception of impermanence” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to emptiness, signlessness, and wishlessness, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is emptiness,” through to “this is wishlessness”? Blessed One! The designations “emptiness” and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations “emptiness” and so forth are without any existence, the designations “emptiness” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is the perfection of generosity,” through to “this is prajnaparamita”? Blessed One! The designations “perfection of generosity” and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations “perfection of generosity” and so forth are without any existence, the designations “perfection of generosity” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “These are the four establishments of mindfulness,” through to “this is the eightfold noble path”? Blessed One!

The designations “four establishments of mindfulness” and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations “four establishments of mindfulness” and so forth are without any existence, the designations “four establishments of mindfulness” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to the ten powers of a Buddha, the four fearlessnesses, the four unobstructed 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, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “These are the ten powers of a Buddha,” through to “this is the knowledge of all aspects”?

Blessed One! The designations “ten powers of a Buddha” and so forth have no abiding place, yet neither are they without an abiding place. Why is this?

Because the meanings of the designations “ten powers of a Buddha” and so forth are without any existence, the designations “ten powers of a Buddha” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to the five appropriated skandhas and so forth being like illusions, dreams, shadows, echoes, reflected images, flowers in the sky, mirages, illusory cities, and magical transformations, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “The five appropriated skandhas and so forth are like illusions,” and so forth? Blessed One!

The designations of the five appropriated skandhas and so forth as being like illusions and so forth have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of the designations of the five appropriated skandhas and so forth as being like illusions and so forth are without any existence, the designations of the five appropriated skandhas and so forth as being like illusions and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to quiescence, detachment, non-arising, non-cessation, non-defilement, non-purification, the complete transcendence of all conceptual proliferations, suchness, the dharmadhatu, the nature of dharmas, the limit of reality, the nature of equality, and the nature free from arising, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is quiescence,” through to “this is the nature free from arising”?

Blessed One! The designations “quiescence” and so forth have no abiding place, yet neither are they without an abiding place. Why is this?

Because the meanings of the designations “quiescence” and so forth are without any existence, the designations “quiescence” and so forth have no abiding place, yet neither are they without an abiding place.

Blessed One! With regard to dharmas as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or nonempty, signless or possessing signs, wishless or possessing wishes, quiescent or not quiescent, detached or not detached, defiled or purified, arising or ceasing, conditioned or unconditioned, with outflows or without outflows, wholesome or unwholesome, blameworthy or blameless, worldly or supramundane, belonging to samsara or belonging to nirvana, I neither apprehend nor perceive any aggregation or dispersion; how, then, could I say, “This is a permanent dharma,” through to “this is a dharma belonging to nirvana”?

Blessed One! The designations “permanent” and so forth have no abiding place, yet neither are they without an abiding place. Why is this?

Because the meanings of the designations “permanent” and so forth are without any existence, the designations “permanent” and so forth have no abiding place, yet neither are they without an abiding place.

“Blessed One! With regard to dharmas of the past, future, or present; wholesome, unwholesome, or indeterminate; bound to the Desire Realm, bound to the Form Realm, or bound to the Formless Realm; pertaining to one in training, one beyond training, or neither one in training nor one beyond training; to be abandoned by seeing, to be abandoned by cultivation, or not to be abandoned; internal, external, or intermediate—I neither apprehend nor see their aggregation or dispersion.

How, then, could it be said, ‘This is a dharma of the past,’ and so forth, up to, ‘This is intermediate’? Blessed One! Such names as ‘past’ have no abiding place, yet neither are they without an abiding place.

Why is this? Because the meanings of such names as ‘past’ have no existence; therefore, such names as ‘past’ have no abiding place, yet neither are they without an abiding place.

“Blessed One! With regard to all Tathagatas, Arhats, Perfectly Enlightened Ones, bodhisattvas, the Sangha of shravakas, and so forth, throughout the innumerable Buddha-worlds of the ten directions, I neither apprehend nor see their aggregation or dispersion. How, then, could it be said, ‘These are the worlds of the ten directions,’ and so forth, up to, ‘This is the Sangha of shravakas,’ and so forth? Blessed One! Such names as ‘the worlds of the ten directions’ have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of such names as ‘the worlds of the ten directions’ have no existence; therefore, such names as ‘the worlds of the ten directions’ have no abiding place, yet neither are they without an abiding place.

“Blessed One! With regard to all the dharmas spoken of above, I neither apprehend nor see their aggregation or dispersion. How, then, could it be said, ‘This is a great bodhisattva; this is prajnaparamita’?

“Blessed One! Since I neither apprehend nor see a great bodhisattva or prajnaparamita, how could I be instructed to teach and transmit to the great bodhisattvas the Dharma corresponding to prajnaparamita? Therefore, if I were to teach and transmit that Dharma to the great bodhisattvas, there would certainly be cause for regret.

“Blessed One! Through the conjunction of causes and conditions, dharmas are provisionally designated by the names ‘great bodhisattva’ and ‘prajnaparamita.’ These two provisional names cannot be expressed in relation to the five skandhas; they cannot be expressed in relation to the twelve ayatanas, the eighteen dhatus, the six dhatus, the Four Noble Truths, or the twelve links of dependent origination; they cannot be expressed in relation to greed, hatred, and delusion, all entanglements and fetters, latent tendencies, attachment to views, unwholesome roots, and so forth; they cannot be expressed in relation to the four dhyanas, the four immeasurables, or the four formless absorptions; they cannot be expressed in relation to the five kinds of eyes or the six superknowledges;

they cannot be expressed in relation to a self, a sentient being, and so forth, up to a knower and a seer; they cannot be expressed in relation to the ten recollections or the ten perceptions; they cannot be expressed in relation to emptiness, signlessness, wishlessness, or the six paramitas; they cannot be expressed in relation to the four foundations of mindfulness, and so forth, up to the Noble Eightfold Path; they cannot be expressed in relation to the Buddha’s ten powers, and so forth, up to the knowledge of all aspects; they cannot be expressed in relation to what is like an illusion, and so forth, up to what is like a magical transformation, or the five appropriated skandhas, and so forth;

they cannot be expressed in relation to quiescence, seclusion, non-arising, non-cessation, non-defilement, non-purification, the utter transcendence of all conceptual proliferation, suchness, the dharma-dhatu, dharma-nature, the ultimate reality, the nature of equality, or the nature free from arising; they cannot be expressed in relation to permanent or impermanent dharmas, and so forth, up to dharmas belonging to samsara or nirvana; they cannot be expressed in relation to dharmas of the past, future, or present, and so forth, up to internal, external, or intermediate dharmas; and they cannot be expressed in relation to Buddhas, bodhisattvas, the Sangha of shravakas, and so forth, throughout the innumerable worlds of the ten directions.

Why is this? Because the aggregation and dispersion of all the dharmas spoken of above can neither be apprehended nor seen. Blessed One!

As stated above, such names as ‘the five skandhas’ cannot be expressed in any way. Likewise, the names ‘great bodhisattva’ and ‘prajnaparamita’ cannot be expressed in any way. Just as the names ‘morality,’ ‘samadhi,’ ‘wisdom,’ ‘liberation,’ and ‘knowledge and vision of liberation’ cannot be expressed in any way, so too the names ‘great bodhisattva’ and ‘prajnaparamita’ cannot be expressed in any way.

Just as Stream-enterer, Once-returner, Non-returner, arhat, pratyekabuddha, Tathagata, and the names of those dharmas cannot be expressed in any way, so too the names ‘great bodhisattva’ and ‘prajnaparamita’ cannot be expressed in any way.

“Blessed One! Just as all things, whether named or unnamed, cannot be expressed in any way, so too the name ‘great bodhisattva’ and the name ‘Great Prajnaparamita’ cannot be expressed in any way. Why is this? Because the names of such dharmas have no abiding place, yet neither are they without an abiding place. Why is this? Because the meanings of those names have no existence; therefore, those names have no abiding place, yet neither are they without an abiding place.

“Blessed One! Because I rely upon this meaning, I neither apprehend nor see the aggregation or dispersion of any dharma. How, then, could it be said, ‘This is the name “great bodhisattva”; this is the name “prajnaparamita”’?

“Blessed One! Since I neither apprehend nor see either the meanings or the names, how could I be instructed to teach and transmit to the great bodhisattvas the Dharma corresponding to prajnaparamita? Therefore, if I were to teach and transmit this Dharma to the great bodhisattvas, there would certainly be cause for regret.

“Blessed One! If, upon hearing such an exposition of prajnaparamita, a great bodhisattva’s mind neither sinks nor becomes anxious or regretful, and if his mind is neither alarmed, terrified, nor afraid, one should know that this great bodhisattva has certainly become securely established at the stage of non-retrogression, abiding through the skillful means of non-abiding.

“At that time, the Venerable Subhuti again addressed the Buddha: “Blessed One! Great bodhisattvas who practice prajnaparamita should not abide in form, nor should they abide in feeling, perception, volitional formations, or consciousness. Why is this?

Blessed One! Form and the nature of form are empty; feeling, perception, volitional formations, and consciousness, and the nature of feeling, perception, volitional formations, and consciousness, are empty. Blessed One!

Form is not other than the emptiness of form, and the emptiness of form is not other than form. Form is not separate from emptiness, and emptiness is not separate from form. Form is precisely emptiness, and emptiness is precisely form.

Feeling, perception, volitional formations, and consciousness are likewise. Therefore, Blessed One, great bodhisattvas who practice prajnaparamita should not abide in form, nor should they abide in feeling, perception, volitional formations, or consciousness.

“Blessed One! Great bodhisattvas who practice prajnaparamita should not abide in the eye ayatana, nor should they abide in the ear, nose, tongue, body, or mind ayatana. Why is this?

Blessed One! The eye ayatana and the nature of the eye ayatana are empty, and so forth, up to the mind ayatana and the nature of the mind ayatana, which are empty. Blessed One!

The eye ayatana is not other than the emptiness of the eye ayatana, and the emptiness of the eye ayatana is not other than the eye ayatana. The eye ayatana is not separate from emptiness, and emptiness is not separate from the eye ayatana. The eye ayatana is precisely emptiness, and emptiness is precisely the eye ayatana.

The ear, nose, tongue, body, and mind ayatanas are likewise. Therefore, Blessed One, great bodhisattvas who practice prajnaparamita should not abide in the eye ayatana, and so forth, up to the mind ayatana.”

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the sense field of forms; they should not abide in the sense fields of sounds, odors, tastes, tangible objects, or dharmas. Why is this?

Blessed One! The sense field of forms and the intrinsic nature of the sense field of forms are empty; likewise, up to the sense field of dharmas and the intrinsic nature of the sense field of dharmas are empty. Blessed One!

The sense field of forms is not other than the emptiness of the sense field of forms, and the emptiness of the sense field of forms is not other than the sense field of forms. The sense field of forms is not separate from emptiness, and emptiness is not separate from the sense field of forms. The sense field of forms is precisely emptiness, and emptiness is precisely the sense field of forms.

The sense fields of sounds, odors, tastes, tangible objects, and dharmas are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the sense field of forms, up to and including the sense field of dharmas.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, or any feelings arising with eye-contact as condition. Why is this?

Blessed One! The eye dhatu and the intrinsic nature of the eye dhatu are empty; likewise, up to the feelings arising with eye-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The eye dhatu is not other than the emptiness of the eye dhatu, and the emptiness of the eye dhatu is not other than the eye dhatu. The eye dhatu is not separate from emptiness, and emptiness is not separate from the eye dhatu. The eye dhatu is precisely emptiness, and emptiness is precisely the eye dhatu.

The form dhatu, up to and including the feelings arising with eye-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the eye dhatu, up to and including the feelings arising with eye-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, or any feelings arising with ear-contact as condition. Why is this?

Blessed One! The ear dhatu and the intrinsic nature of the ear dhatu are empty; likewise, up to the feelings arising with ear-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The ear dhatu is not other than the emptiness of the ear dhatu, and the emptiness of the ear dhatu is not other than the ear dhatu. The ear dhatu is not separate from emptiness, and emptiness is not separate from the ear dhatu. The ear dhatu is precisely emptiness, and emptiness is precisely the ear dhatu.

The sound dhatu, up to and including the feelings arising with ear-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the ear dhatu, up to and including the feelings arising with ear-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or any feelings arising with nose-contact as condition. Why is this?

Blessed One! The nose dhatu and the intrinsic nature of the nose dhatu are empty; likewise, up to the feelings arising with nose-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The nose dhatu is not other than the emptiness of the nose dhatu, and the emptiness of the nose dhatu is not other than the nose dhatu. The nose dhatu is not separate from emptiness, and emptiness is not separate from the nose dhatu. The nose dhatu is precisely emptiness, and emptiness is precisely the nose dhatu.

The odor dhatu, up to and including the feelings arising with nose-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the nose dhatu, up to and including the feelings arising with nose-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or any feelings arising with tongue-contact as condition. Why is this?

Blessed One! The tongue dhatu and the intrinsic nature of the tongue dhatu are empty; likewise, up to the feelings arising with tongue-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The tongue dhatu is not other than the emptiness of the tongue dhatu, and the emptiness of the tongue dhatu is not other than the tongue dhatu. The tongue dhatu is not separate from emptiness, and emptiness is not separate from the tongue dhatu. The tongue dhatu is precisely emptiness, and emptiness is precisely the tongue dhatu.

The taste dhatu, up to and including the feelings arising with tongue-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the tongue dhatu, up to and including the feelings arising with tongue-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or any feelings arising with body-contact as condition. Why is this?

Blessed One! The body dhatu and the intrinsic nature of the body dhatu are empty; likewise, up to the feelings arising with body-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The body dhatu is not other than the emptiness of the body dhatu, and the emptiness of the body dhatu is not other than the body dhatu. The body dhatu is not separate from emptiness, and emptiness is not separate from the body dhatu. The body dhatu is precisely emptiness, and emptiness is precisely the body dhatu.

The tangible-object dhatu, up to and including the feelings arising with body-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the body dhatu, up to and including the feelings arising with body-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, or any feelings arising with mind-contact as condition. Why is this?

Blessed One! The mind dhatu and the intrinsic nature of the mind dhatu are empty; likewise, up to the feelings arising with mind-contact as condition and the intrinsic nature of those feelings are empty. Blessed One!

The mind dhatu is not other than the emptiness of the mind dhatu, and the emptiness of the mind dhatu is not other than the mind dhatu. The mind dhatu is not separate from emptiness, and emptiness is not separate from the mind dhatu. The mind dhatu is precisely emptiness, and emptiness is precisely the mind dhatu.

The dharma dhatu, up to and including the feelings arising with mind-contact as condition, are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the mind dhatu, up to and including the feelings arising with mind-contact as condition.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in the earth dhatu; they should not abide in the water, fire, air, space, or consciousness dhatus. Why is this?

Blessed One! The earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, air, space, and consciousness dhatus and the intrinsic nature of the water, fire, air, space, and consciousness dhatus are empty. Blessed One!

The earth dhatu is not other than the emptiness of the earth dhatu, and the emptiness of the earth dhatu is not other than the earth dhatu. The earth dhatu is not separate from emptiness, and emptiness is not separate from the earth dhatu. The earth dhatu is precisely emptiness, and emptiness is precisely the earth dhatu.

The water, fire, air, space, and consciousness dhatus are also thus. Therefore, Blessed One, great bodhisattvas practicing prajnaparamita should not abide in the earth dhatu; they should not abide in the water, fire, air, space, or consciousness dhatus.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the noble truth of suffering, nor should they abide in the noble truths of the origin, cessation, and path. Why is this?

Blessed One! Because the noble truth of suffering and the essential nature of the noble truth of suffering are empty, and the noble truths of the origin, cessation, and path and the essential nature of the noble truths of the origin, cessation, and path are empty. Blessed One!

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

Therefore, Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the noble truth of suffering, nor should they abide in the noble truths of the origin, cessation, and path.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in ignorance, nor should they abide in volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Why is this?

Blessed One! Because ignorance and the essential nature of ignorance are empty, through to aging and death, sorrow, lamentation, pain, grief, and distress and the essential nature of aging and death, sorrow, lamentation, pain, grief, and distress, which are empty. Blessed One!

Ignorance is not the emptiness of ignorance, and the emptiness of ignorance is not ignorance; ignorance is not separate from emptiness, and emptiness is not separate from ignorance; ignorance is itself emptiness, and emptiness is itself ignorance. Volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are likewise. Therefore, Blessed One!

Great bodhisattvas who cultivate prajnaparamita should not abide in ignorance, through to not abiding in aging and death, sorrow, lamentation, pain, grief, and distress.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the four dhyanas, nor should they abide in the four immeasurables or the four formless concentrations. Why is this?

Blessed One! Because the four dhyanas and the essential nature of the four dhyanas are empty, and the four immeasurables and the four formless concentrations and the essential nature of the four immeasurables and the four formless concentrations are empty. Blessed One!

The four dhyanas are not the emptiness of the four dhyanas, and the emptiness of the four dhyanas is not the four dhyanas; the four dhyanas are not separate from emptiness, and emptiness is not separate from the four dhyanas; the four dhyanas are themselves emptiness, and emptiness is itself the four dhyanas. The four immeasurables and the four formless concentrations are likewise. Therefore, Blessed One!

Great bodhisattvas who cultivate prajnaparamita should not abide in the four dhyanas, nor should they abide in the four immeasurables or the four formless concentrations.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the five kinds of eyes, nor should they abide in the six superknowledges. Why is this?

Blessed One! Because the five kinds of eyes and the essential nature of the five kinds of eyes are empty, and the six superknowledges and the essential nature of the six superknowledges are empty. Blessed One!

The five kinds of eyes are not the emptiness of the five kinds of eyes, and the emptiness of the five kinds of eyes is 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 themselves emptiness, and emptiness is itself the five kinds of eyes. The six superknowledges are likewise. Therefore, Blessed One!

Great bodhisattvas who cultivate prajnaparamita should not abide in the five kinds of eyes, nor should they abide in the six superknowledges.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the perfection of generosity, nor should they abide in the perfections of pure morality, patience, diligence, dhyana, or prajnaparamita. Why is this?

Blessed One! Because the perfection of generosity and the essential nature of the perfection of generosity are empty, through to prajnaparamita and the essential nature of prajnaparamita, which are empty. Blessed One!

The perfection of generosity is not the emptiness of the perfection of generosity, and the emptiness of the perfection of generosity is not 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. Pure morality through to prajnaparamita are likewise.

Therefore, Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the perfection of generosity, through to not abiding in prajnaparamita.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the four establishments of mindfulness, nor should they abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path. Why is this?

Blessed One! Because the four establishments of mindfulness and the essential nature of the four establishments of mindfulness are empty, through to the eightfold noble path and the essential nature of the eightfold noble path, which are empty. Blessed One!

The four establishments of mindfulness are not the emptiness of the four establishments of mindfulness, and the emptiness of the four establishments of mindfulness is not the four establishments of mindfulness; the four establishments of mindfulness are not separate from emptiness, and emptiness is not separate from the four establishments of mindfulness; the four establishments of mindfulness are themselves emptiness, and emptiness is itself the four establishments of mindfulness.

The four right efforts through to the eightfold noble path are likewise. Therefore, Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the four establishments of mindfulness, through to not abiding in the eightfold noble path.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the ten powers of a Buddha, nor should they abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects. Why is this?

Blessed One! Because the ten powers of a Buddha and the essential nature of the ten powers of a Buddha are empty, through to knowledge of all aspects and the essential nature of knowledge of all aspects, which are empty. Blessed One!

The ten powers of a Buddha are not the emptiness of the ten powers of a Buddha, and the emptiness of the ten powers of a Buddha is not the ten powers of a Buddha; the ten powers of a Buddha are not separate from emptiness, and emptiness is not separate from the ten powers of a Buddha; the ten powers of a Buddha are themselves emptiness, and emptiness is itself the ten powers of a Buddha. The four fearlessnesses through to knowledge of all aspects are likewise.

Therefore, Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in the ten powers of a Buddha, through to not abiding in knowledge of all aspects.

Blessed One! Great bodhisattvas who cultivate prajnaparamita should not abide in written characters, nor should they abide in explanations conveyed through written characters, whether an explanation in one word, an explanation in two words, or an explanation in many words. Why is this?

Blessed One! Because written characters and the essential nature of written characters are empty, and explanations conveyed through written characters and the essential nature of explanations conveyed through written characters are empty. Blessed One!

Written characters are not the emptiness of written characters, and the emptiness of written characters is not written characters; written characters are not separate from emptiness, and emptiness is not separate from written characters; written characters are themselves emptiness, and emptiness is itself written characters. Explanations conveyed through written characters are likewise. Therefore, Blessed One!

Great bodhisattvas who cultivate prajnaparamita should not abide in written characters, nor should they abide in explanations conveyed through written characters.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in phenomena as permanent or impermanent; nor should they abide in phenomena as pleasant or painful, self or non-self, pure or impure, quiescent or non-quiescent, separated or not separated. Why is this?

Blessed One! Because phenomena that are permanent or impermanent, and the nature of phenomena that are permanent or impermanent, are empty; likewise, phenomena that are separated or not separated, and the nature of phenomena that are separated or not separated, are empty. Blessed One!

Those phenomena that are permanent or impermanent are not the emptiness of phenomena that are permanent or impermanent; that emptiness of phenomena that are permanent or impermanent is not phenomena that are permanent or impermanent. Phenomena that are permanent or impermanent are not separate from emptiness, and emptiness is not separate from phenomena that are permanent or impermanent. Phenomena that are permanent or impermanent are precisely emptiness, and emptiness is precisely phenomena that are permanent or impermanent.

Phenomena that are pleasant or painful, through to phenomena that are separated or not separated, are likewise so. Therefore, Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in phenomena as permanent or impermanent, through to not abiding in phenomena as separated or not separated.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in suchness; nor should they abide in the dharma-dhatu, the nature of dharmas, the limit of reality, the nature of equality, or the nature free from arising. Why is this?

Blessed One! Because suchness and the nature of suchness are empty; likewise, the nature free from arising and the nature of the nature free from arising are empty. Blessed One!

Suchness is not the emptiness of suchness; the emptiness of suchness is not suchness. Suchness is not separate from emptiness, and emptiness is not separate from suchness. Suchness is precisely emptiness, and emptiness is precisely suchness.

The dharma-dhatu, through to the nature free from arising, are likewise so. Therefore, Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in suchness, through to not abiding in the nature free from arising.

Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in any dharani gateway, nor should they abide in any samadhi gateway. Why is this?

Blessed One! Because all dharani gateways and the nature of all dharani gateways are empty, and all samadhi gateways and the nature of all samadhi gateways are empty. Blessed One!

Those dharani gateways are not the emptiness of all dharani gateways; the emptiness of all dharani gateways is not all dharani gateways. All dharani gateways are not separate from emptiness, and emptiness is not separate from all dharani gateways. All dharani gateways are precisely emptiness, and emptiness is precisely all dharani gateways.

All samadhi gateways are likewise so. Therefore, Blessed One! Great bodhisattvas practicing prajnaparamita should not abide in any dharani gateway, nor should they abide in any samadhi gateway.

At that time, the Venerable Subhuti again addressed the Buddha: Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in form and abide in feeling, perception, formations, and consciousness. Because of this abiding, they undertake applied practice with regard to form and undertake applied practice with regard to feeling, perception, formations, and consciousness. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in the eye ayatana and abide in the ear, nose, tongue, body, and mind ayatanas. Because of this abiding, they undertake applied practice with regard to the eye ayatana, through to undertaking applied practice with regard to the mind ayatana. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in the form ayatana and abide in the sound, odor, taste, tangible-object, and dharma ayatanas. Because of this abiding, they undertake applied practice with regard to the form ayatana, through to undertaking applied practice with regard to the dharma ayatana. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact. Because of this abiding, they undertake applied practice with regard to the eye dhatu, through to undertaking applied practice with regard to the feelings that arise conditioned by eye-contact. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact. Because of this abiding, they undertake applied practice with regard to the ear dhatu, through to undertaking applied practice with regard to the feelings that arise conditioned by ear-contact. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If great bodhisattvas lack skillful means when practicing prajnaparamita, they are bound and disturbed by attachment to self and what belongs to self; consequently, their minds abide in the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact. Because of this abiding, they undertake applied practice with regard to the nose dhatu, through to undertaking applied practice with regard to the feelings that arise conditioned by nose-contact. Because of this applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact. Because of this abiding, the bodhisattva applies effort to the tongue dhatu, up to and including the feelings that arise conditioned by tongue-contact. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact. Because of this abiding, the bodhisattva applies effort to the body dhatu, up to and including the feelings that arise conditioned by body-contact. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact. Because of this abiding, the bodhisattva applies effort to the mind dhatu, up to and including the feelings that arise conditioned by mind-contact. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the earth dhatu and abides in the water, fire, wind, space, and consciousness dhatus. Because of this abiding, the bodhisattva applies effort to the earth dhatu, up to and including the consciousness dhatu. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the Noble Truth of suffering and abides in the Noble Truths of the origin, cessation, and path. Because of this abiding, the bodhisattva applies effort to the Noble Truth of suffering and applies effort to the Noble Truths of the origin, cessation, and path. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in ignorance and abides in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Because of this abiding, the bodhisattva applies effort to ignorance, up to and including aging and death, sorrow, lamentation, pain, grief, and distress. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the four meditative absorptions and abides in the four immeasurables and the four formless concentrations. Because of this abiding, the bodhisattva applies effort to the four meditative absorptions and applies effort to the four immeasurables and the four formless concentrations. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the five kinds of eyes and abides in the six superknowledges. Because of this abiding, the bodhisattva applies effort to the five kinds of eyes and applies effort to the six superknowledges. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the perfection of generosity and abides in the perfections of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Because of this abiding, the bodhisattva applies effort to the perfection of generosity, up to and including prajnaparamita. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the four foundations of mindfulness and abides in 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. Because of this abiding, the bodhisattva applies effort to the four foundations of mindfulness, up to and including the Noble Eightfold Path. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, then, bound and disturbed by attachment to self and what belongs to self, the bodhisattva’s mind abides in the ten powers of a Buddha and abides in the four fearlessnesses, the four unobstructed knowledges, 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.

Because of this abiding, the bodhisattva applies effort to the ten powers of a Buddha, up to and including the knowledge of all aspects. Because of this effort, the bodhisattva cannot embrace prajnaparamita, cannot cultivate prajnaparamita, cannot perfect prajnaparamita, and cannot accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, they are bound and troubled by attachment to self and what belongs to self. Their mind then abides in written words, abides in the interpretations of those written words—whether a single interpretation, two interpretations, or many interpretations. Because of this abiding, they undertake applied practice with regard to the written words and undertake applied practice with regard to the interpretations of those written words. Because of such applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, they are bound and troubled by attachment to self and what belongs to self. Their mind then abides in dharmas as permanent or impermanent, abides in dharmas as pleasant or painful, as self or non-self, as pure or impure, as peaceful or not peaceful, as detached or not detached. Because of this abiding, they undertake applied practice with regard to dharmas as permanent or impermanent, and so forth, up to undertaking applied practice with regard to dharmas as detached or not detached. Because of such applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects.

Blessed One! If a great bodhisattva lacks skillful means while practicing prajnaparamita, they are bound and troubled by attachment to self and what belongs to self. Their mind then abides in all dharani gateways and abides in all samadhi gateways. Because of this abiding, they undertake applied practice with regard to all dharani gateways and undertake applied practice with regard to all samadhi gateways. Because of such applied practice, they are unable to embrace prajnaparamita, unable to practice prajnaparamita, unable to perfect prajnaparamita, and unable to accomplish the knowledge of all aspects. Why is this?

“Blessed One! Form should not be apprehended; feeling, perception, formations, and consciousness should not be apprehended. Since form should not be apprehended, it is therefore not form; since feeling, perception, formations, and consciousness should not be apprehended, they are therefore not feeling, perception, formations, and consciousness.

Why is this? Because their intrinsic nature is empty. Likewise, all dharani gateways should not be apprehended, and all samadhi gateways should not be apprehended.

Since the dharani gateways should not be apprehended, they are therefore not dharani gateways; since the samadhi gateways should not be apprehended, they are therefore not samadhi gateways. Why is this? Because their intrinsic nature is empty.

That by which prajnaparamita is apprehended, cultivated, and perfected should also not be apprehended. Since prajnaparamita should thus not be apprehended, it is therefore not prajnaparamita. Why is this?

Because its intrinsic nature is empty. Thus, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate all dharmas through the emptiness of intrinsic nature. When this contemplation arises, the mind engages in nothing whatsoever with regard to all dharmas.

This is called the great bodhisattva’s apprehension of samadhi. This samadhi is subtle, wondrous, supreme, vast, and immeasurable; it can bring together boundless and unobstructed functions, and it cannot be attained by any sravaka or pratyekabuddha. The knowledge of all aspects thereby accomplished should also not be apprehended.

Since the knowledge of all aspects should thus not be apprehended, it is therefore not the knowledge of all aspects. Why is this? Because of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature.

Why is this? Blessed One! This knowledge of all aspects is not cultivated and attained through apprehending characteristics.

Why is this? Because whatever apprehends characteristics is an affliction!

“What are these characteristics? They are the characteristic of form and the characteristics of feeling, perception, formations, and consciousness; and likewise, the characteristics of all dharani gateways and the characteristics of all samadhi gateways. Whoever clings to these characteristics is said to be afflicted.

If one could cultivate and attain the knowledge of all aspects by apprehending characteristics, then an ardent practitioner should not develop faith and understanding regarding the knowledge of all-knowledge. What are the characteristics of such faith and understanding? They consist in giving rise to profound and pure faith in prajnaparamita.

Through the power of supreme understanding, one reflects upon and contemplates the knowledge of all-knowledge, neither employing characteristics as skillful means nor employing non-characteristics as skillful means, because both characteristics and non-characteristics are unobtainable. Although that ardent practitioner turns toward the Buddha-Dharma through the power of faith and understanding and is therefore called a follower through faith, the practitioner is able to enter and realize the knowledge of all-knowledge through the emptiness of intrinsic nature.

Having entered and realized it, the practitioner does not apprehend the characteristic of form, does not apprehend the characteristics of feeling, perception, formations, and consciousness, and likewise does not apprehend the characteristics of any dharani gateway or any samadhi gateway. Why is this? Because the individual characteristics of all dharmas are empty, both the apprehending subject and the apprehended object are ungraspable.

“Thus, the practitioner does not contemplate the knowledge of all-knowledge through direct realization attained inwardly, does not contemplate the knowledge of all-knowledge through direct realization attained outwardly, does not contemplate the knowledge of all-knowledge through direct realization attained both inwardly and outwardly, does not contemplate the knowledge of all-knowledge through direct realization attained by non-knowledge, does not contemplate the knowledge of all-knowledge through direct realization attained by anything else, and also does not contemplate the knowledge of all-knowledge through direct realization of non-attainment.

Why is this? That ardent practitioner does not perceive the knowledge of all-knowledge as the object contemplated, does not perceive prajna as that which contemplates, and does not perceive the contemplator or the basis upon which contemplation depends.

“That ardent practitioner does not contemplate the knowledge of all-knowledge in relation to inner form, nor in relation to inner feeling, perception, formations, and consciousness; does not contemplate the knowledge of all-knowledge in relation to outer form, nor in relation to outer feeling, perception, formations, and consciousness; does not contemplate the knowledge of all-knowledge in relation to inner-and-outer form, nor in relation to inner-and-outer feeling, perception, formations, and consciousness; and does not contemplate the knowledge of all-knowledge apart from form, nor apart from feeling, perception, formations, and consciousness.

Likewise, the practitioner does not contemplate the knowledge of all-knowledge in relation to all inner dharani gateways, nor in relation to all inner samadhi gateways; does not contemplate the knowledge of all-knowledge in relation to all outer dharani gateways, nor in relation to all outer samadhi gateways; does not contemplate the knowledge of all-knowledge in relation to all inner-and-outer dharani gateways, nor in relation to all inner-and-outer samadhi gateways; and does not contemplate the knowledge of all-knowledge apart from all dharani gateways, nor apart from all samadhi gateways.

Why is this? Because whether inner, outer, both inner and outer, or apart from inner and outer, none can be grasped.

“That ardent practitioner, by means of such gateways of Dharma that are free from characteristics and so forth, gives rise to profound faith and understanding regarding the knowledge of all-knowledge. Because of this faith and understanding, the practitioner neither apprehends nor clings to any dharma, for the true characteristics of all dharmas cannot be grasped. Thus, after the practitioner has attained faith and understanding regarding the knowledge of all-knowledge through the gateway of freedom from characteristics, the practitioner apprehends no characteristic in any dharma and does not reflect upon the characteristiclessness of dharmas either, because both the characteristics and the characteristiclessness of dharmas are ungraspable.

Thus, through the power of supreme understanding, the practitioner neither grasps nor relinquishes any dharma, because within the true characteristics of dharmas there is neither grasping nor relinquishing. At that time, that practitioner does not apprehend or cling even to the practitioner’s own faith and understanding, nor even to nirvana. Why is this?

Because the intrinsic nature of all dharmas is empty and cannot be grasped.”

Blessed One! The great bodhisattva's prajnaparamita is likewise so: because there is no apprehending or attachment with regard to any dharma, it is able to cross from this shore to the other shore. If there remains even the slightest apprehending or attachment with regard to dharmas, one cannot cross to the other shore.

Therefore, when a great bodhisattva practices prajnaparamita, he should not apprehend any form, nor should he apprehend any feeling, perception, formation, or consciousness, because no dharma can be apprehended; and so on, he should not apprehend any dharani gateway or any samadhi gateway, because all dharmas likewise admit of no apprehension. Although that great bodhisattva apprehends neither collectively nor individually any form; any feeling, perception, formation, or consciousness;

and so on, any dharani gateway or any samadhi gateway, he nevertheless, by the power of his original vow alone, cultivates the four foundations of mindfulness through the Noble Eightfold Path because they have not yet been perfected, and by the power of his original vow cultivates and realizes the Buddha's ten powers through the knowledge of all aspects because they have not yet been fully accomplished.

During that time, he never enters nirvana by means of the non-apprehension of all characteristics. Although that great bodhisattva is able to perfect the four foundations of mindfulness through the Noble Eightfold Path, and is able to accomplish the Buddha's ten powers through the knowledge of all aspects, he does not perceive the four foundations of mindfulness through the Noble Eightfold Path, nor does he perceive the Buddha's ten powers through the knowledge of all aspects.

Why is this? Because those four foundations of mindfulness are precisely not the four foundations of mindfulness; and so on, the Noble Eightfold Path is precisely not the Noble Eightfold Path; the Buddha's ten powers are precisely not the Buddha's ten powers; and so on, the knowledge of all aspects is precisely not the knowledge of all aspects. For all dharmas are neither dharmas nor non-dharmas.

When that great bodhisattva practices prajnaparamita, although he has no apprehension whatsoever with regard to any dharma, he is nevertheless able to accomplish every undertaking.

Fascicle 37

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