大般若波羅蜜多經

X. CHAPTER ON THE MODES OF PRAJNAPARAMITA PRACTICE

01

Furthermore, O Blessed One! When great bodhisattvas practice prajnaparamita, they should contemplate in this way: What is prajnaparamita? Why is it called prajnaparamita? Who practices prajnaparamita? For what purpose is this prajnaparamita practiced? Thus, when great bodhisattvas practice prajnaparamita, if, upon careful examination and contemplation, they find a dharma to be without anything that can be possessed and unobtainable, that is prajnaparamita. Within what is without anything that can be possessed and unobtainable, what is there to question!

At that time, Sariputra asked Subhuti: Among these, which dharmas are without anything that can be possessed and unobtainable?

Subhuti replied: The dharma of prajnaparamita is without anything that can be possessed and unobtainable; the paramitas of meditation, vigor, patience, morality, and generosity are without anything that can be possessed and unobtainable. Why? Because of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence.

Sariputra! The dharma of form is without anything that can be possessed and unobtainable; the dharmas of feeling, perception, formations, and consciousness are without anything that can be possessed and unobtainable. Sariputra!

The dharma of the eye ayatana is without anything that can be possessed and unobtainable; the dharmas of the ear, nose, tongue, body, and mind ayatanas are without anything that can be possessed and unobtainable; the dharma of the form ayatana is without anything that can be possessed and unobtainable; the dharmas of the sound, odor, taste, tangible-object, and mental-object ayatanas are without anything that can be possessed and unobtainable.

Sariputra! The dharma of the eye dhatu is without anything that can be possessed and unobtainable; the dharmas of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings produced with eye-contact as their condition are without anything that can be possessed and unobtainable; the dharma of the ear dhatu is without anything that can be possessed and unobtainable; the dharmas of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings produced with ear-contact as their condition are without anything that can be possessed and unobtainable; the dharma of the nose dhatu is without anything that can be possessed and unobtainable;

the dharmas of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings produced with nose-contact as their condition are without anything that can be possessed and unobtainable; the dharma of the tongue dhatu is without anything that can be possessed and unobtainable; the dharmas of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings produced with tongue-contact as their condition are without anything that can be possessed and unobtainable.

The dharma of the body dhatu is without anything that can be possessed and unobtainable; the dharmas of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings produced with body-contact as their condition are without anything that can be possessed and unobtainable. The dharma of the mind dhatu is without anything that can be possessed and unobtainable; the dharmas of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings produced with mind-contact as their condition are without anything that can be possessed and unobtainable.

Sariputra! The dharma of the earth dhatu is without anything that can be possessed and unobtainable; the dharmas of the water, fire, wind, space, and consciousness dhatus are without anything that can be possessed and unobtainable.

Sariputra! The dharma of the Noble Truth of suffering is without anything that can be possessed and unobtainable; the dharmas of the Noble Truths of origin, cessation, and the path are without anything that can be possessed and unobtainable.

Sariputra! The dharma of ignorance is without anything that can be possessed and unobtainable; the dharmas of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are without anything that can be possessed and unobtainable.

Sariputra! The dharma of inner emptiness is without anything that can be possessed and unobtainable; the dharmas of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are without anything that can be possessed and unobtainable.

Sariputra! The dharmas of the four meditative absorptions are without anything that can be possessed and unobtainable; the dharmas of the four immeasurables and the four formless attainments are without anything that can be possessed and unobtainable.

Sariputra! The dharmas of the five kinds of eyes are without anything that can be possessed and unobtainable; the dharmas of the six superknowledges are without anything that can be possessed and unobtainable.

Sariputra! The dharmas of the four foundations of mindfulness are without anything that can be possessed and unobtainable; the dharmas of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path are without anything that can be possessed and unobtainable.

Sariputra! The dharmas of the Buddha’s ten powers are without anything that can be possessed and unobtainable; the dharmas of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are without anything that can be possessed and unobtainable.

Sariputra! The dharma of suchness is without anything that can be possessed and unobtainable; the dharmas of the Dharma realm, Dharma nature, abiding of dharmas, fixed order of dharmas, reality-limit, the nature of equality, and the nature free from arising are without anything that can be possessed and unobtainable.

Sariputra! The dharma of the stream-enterer is without anything that can be possessed and unobtainable; the dharmas of the once-returner, non-returner, arhat, and solitary buddha are without anything that can be possessed and unobtainable.

Sariputra! The dharma of the bodhisattva is without anything that can be possessed and unobtainable; the dharma of the Tathagata is without anything that can be possessed and unobtainable.

Sariputra! In brief: permanence or impermanence, pleasure or suffering, self or non-self, purity or impurity, emptiness or non-emptiness, signlessness or possessing signs, wishlessness or possessing wishes, quiescence or non-quiescence, detachment or non-detachment, defilement or purity, arising or cessation, conditioned or unconditioned, contaminated or uncontaminated, wholesome or unwholesome, blameworthy or blameless, mundane or supramundane, belonging to samsara or belonging to nirvana, 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 one who is neither in training nor beyond training, to be abandoned through seeing,

to be abandoned through cultivation, or not to be abandoned, internal, external, or between the two—all such dharmas are without anything that can be possessed and unobtainable.

Why is this? Because of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

Sariputra! When great bodhisattvas practicing prajnaparamita carefully examine and contemplate all the foregoing dharmas and find them all to be without anything that can be possessed and unobtainable, their minds neither sink into despondency nor become anxious or remorseful; their minds are neither alarmed, afraid, nor terrified. You should know that these great bodhisattvas are able constantly to remain inseparable from prajnaparamita.

At that time, Sariputra asked Subhuti: For what reason is it known that great bodhisattvas who practice prajnaparamita are able constantly to remain inseparable from prajnaparamita?

Subhuti replied: Because when a great bodhisattva practices prajnaparamita, he knows prajnaparamita as it truly is and is free from the intrinsic nature of prajnaparamita; he knows the perfections of meditative concentration, diligence, patience, pure morality, and generosity as they truly are and is free from the intrinsic nature of the perfection of meditative concentration through the perfection of generosity.

Shariputra! Therefore, you should know that the great bodhisattvas who practice prajnaparamita in this way are able always to remain inseparable from prajnaparamita.

Shariputra! For when that great bodhisattva practices prajnaparamita, he knows form as it truly is and is free from the intrinsic nature of form; he knows feeling, perception, formations, and consciousness as they truly are and is free from the intrinsic nature of feeling, perception, formations, and consciousness; he knows the eye ayatana as it truly is and is free from the intrinsic nature of the eye ayatana; he knows the ear, nose, tongue, body, and mind ayatanas as they truly are and is free from the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas; he knows the form ayatana as it truly is and is free from the intrinsic nature of the form ayatana;

he knows the sound, odor, taste, tangible-object, and dharma ayatanas as they truly are and is free from the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas; he knows the eye dhatu as it truly is and is free from the intrinsic nature of the eye dhatu; he knows the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as they truly are and is free from the intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact; he knows the ear dhatu as it truly is and is free from the intrinsic nature of the ear dhatu;

he knows the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as they truly are and is free from the intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact; he knows the nose dhatu as it truly is and is free from the intrinsic nature of the nose dhatu; he knows the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as they truly are and is free from the intrinsic nature of the odor dhatu through the feelings that arise conditioned by nose-contact; he knows the tongue dhatu as it truly is and is free from the intrinsic nature of the tongue dhatu;

he knows the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as they truly are and is free from the intrinsic nature of the taste dhatu through the feelings that arise conditioned by tongue-contact; he knows the body dhatu as it truly is and is free from the intrinsic nature of the body dhatu; he knows the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as they truly are and is free from the intrinsic nature of the tangible-object dhatu through the feelings that arise conditioned by body-contact; he knows the mind dhatu as it truly is and is free from the intrinsic nature of the mind dhatu;

he knows the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as they truly are and is free from the intrinsic nature of the dharma dhatu through the feelings that arise conditioned by mind-contact; he knows the earth dhatu as it truly is and is free from the intrinsic nature of the earth dhatu; he knows the water, fire, wind, space, and consciousness dhatus as they truly are and is free from the intrinsic nature of the water, fire, wind, space, and consciousness dhatus; he knows the Noble Truth of suffering as it truly is and is free from the intrinsic nature of the Noble Truth of suffering;

he knows the Noble Truths of the origin, cessation, and path as they truly are and is free from the intrinsic nature of the Noble Truths of the origin, cessation, and path; he knows ignorance as it truly is and is free from the intrinsic nature of ignorance; he knows formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as they truly are and is free from the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress; he knows inner emptiness as it truly is and is free from the intrinsic nature of inner emptiness;

he knows outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonbeing as they truly are; he is free from the intrinsic nature of outer emptiness through the emptiness of the intrinsic nature of nonbeing;

he knows the four meditative concentrations as they truly are and is free from the intrinsic nature of the four meditative concentrations; he knows the four immeasurables and the four formless attainments as they truly are and is free from the intrinsic nature of the four immeasurables and the four formless attainments; he knows the five kinds of eyes as they truly are and is free from the intrinsic nature of the five kinds of eyes; he knows the six superknowledges as they truly are and is free from the intrinsic nature of the six superknowledges; he knows the four foundations of mindfulness as they truly are and is free from the intrinsic nature of the four foundations of mindfulness;

he knows 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 as they truly are and is free from the intrinsic nature of the four right efforts through the eightfold noble path; he knows the Buddha’s ten powers as they truly are and is free from the intrinsic nature of the Buddha’s ten powers;

he knows 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, and knowledge of all aspects as they truly are and is free from the intrinsic nature of the four fearlessnesses through knowledge of all aspects; he knows suchness as it truly is and is free from the intrinsic nature of suchness; he knows the dharma dhatu, the nature of dharmas, the abiding of dharmas, the fixity of dharmas, the true limit, the nature of equality, and the nature of freedom from arising as they truly are and is free from the intrinsic nature of the dharma dhatu through the nature of freedom from arising;

he knows the stream-enterer as it truly is and is free from the intrinsic nature of the stream-enterer; he knows the once-returner, non-returner, arhat, and pratyekabuddha as they truly are and is free from the intrinsic nature of the once-returner through the pratyekabuddha; he knows the bodhisattva as it truly is and is free from the intrinsic nature of the bodhisattva; he knows the Tathagata as it truly is and is free from the intrinsic nature of the Tathagata; he knows permanent and impermanent dharmas as they truly are and is free from the intrinsic nature of permanent and impermanent dharmas;

he knows dharmas that are pleasant or painful, self or nonself, pure or impure, empty or nonempty, signless or marked by signs, wishless or associated with wishes, peaceful or not peaceful, secluded or not secluded, defiled or purified, arising or ceasing, conditioned or unconditioned, with outflows or without outflows, wholesome or unwholesome, blameworthy or blameless, mundane or supramundane, belonging to samsara or belonging to nirvana as they truly are and is free from the intrinsic nature of pleasant and painful dharmas through dharmas belonging to samsara and nirvana; he knows past, future, and present dharmas as they truly are and is free from the intrinsic nature of past, future, and present dharmas; he knows wholesome, unwholesome, and indeterminate dharmas;

bondage within the Desire Realm, bondage within the Form Realm, and bondage within the Formless Realm; those belonging to one in training, those belonging to one beyond training, and those belonging to neither one in training nor one beyond training; those to be abandoned by seeing, those to be abandoned by cultivation, and those not to be abandoned; and those that are internal, external, or intermediate as they truly are and is free from the intrinsic nature of wholesome, unwholesome, and indeterminate dharmas through those that are internal, external, or intermediate.

Shariputra! Therefore, you should know that the great bodhisattvas who practice prajnaparamita in this way are able always to remain inseparable from prajnaparamita.

At that time, Shariputra asked Subhuti: What is the intrinsic nature of prajnaparamita? What is the intrinsic nature of the perfections of meditative concentration, diligence, patience, pure morality, and generosity? And so forth, what is the intrinsic nature of internal, external, and intermediate dharmas?

Subhuti replied: The absence of intrinsic nature is the intrinsic nature of prajnaparamita; the absence of intrinsic nature is the intrinsic nature of the perfections of meditative concentration, diligence, patience, pure morality, and generosity; and so forth, the absence of intrinsic nature is the intrinsic nature of internal, external, and intermediate dharmas.

Shariputra! Therefore, you should know that prajnaparamita is free from the intrinsic nature of prajnaparamita; the perfections of meditative concentration, diligence, patience, pure morality, and generosity are free from the intrinsic nature of the perfection of meditative concentration through the intrinsic nature of the perfection of generosity; and so forth, internal, external, and intermediate dharmas are free from the intrinsic nature of internal, external, and intermediate dharmas.

Shariputra! Prajnaparamita is free from the characteristic of prajnaparamita; the perfections of meditative concentration, diligence, patience, pure morality, and generosity are free from the characteristics of the perfection of meditative concentration through the perfection of generosity; and so forth, internal, external, and intermediate dharmas are free from the characteristics of internal, external, and intermediate dharmas.

Shariputra! Intrinsic nature is also separate from intrinsic nature, and characteristic is also separate from characteristic; intrinsic nature is also separate from characteristic, and characteristic is also separate from intrinsic nature; the characteristic of intrinsic nature is also separate from the intrinsic nature of characteristic, and the intrinsic nature of characteristic is also separate from the characteristic of intrinsic nature.

At that time, Shariputra said to Subhuti: If a great bodhisattva trains in the dharmas set forth above, then that bodhisattva is capable of perfecting the knowledge of all aspects.

Subhuti replied: So it is! So it is! It is exactly as you say. If a great bodhisattva trains in the dharmas set forth above, then that bodhisattva is capable of perfecting the knowledge of all aspects! Why is this? Shariputra! Because that great bodhisattva knows that all dharmas are unborn and unaccomplished.

Shariputra asked: For what reason are all dharmas unborn and unaccomplished?

Subhuti replied: Because form is empty, the arising and completion of form cannot be apprehended; because feeling, perception, formations, and consciousness are empty, the arising and completion of feeling, perception, formations, and consciousness cannot be apprehended; because the eye ayatana is empty, the arising and completion of the eye ayatana cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are empty, the arising and completion of the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; because the form ayatana is empty, the arising and completion of the form ayatana cannot be apprehended;

because the sound, odor, taste, tangible-object, and mental-object ayatanas are empty, the arising and completion of the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended; because the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are empty, the arising and completion of the eye dhatu through the feelings arising with eye-contact as condition cannot be apprehended; because the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are empty, the arising and completion of the ear dhatu through the feelings arising with ear-contact as condition cannot be apprehended;

because the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are empty, the arising and completion of the nose dhatu through the feelings arising with nose-contact as condition cannot be apprehended; because the tongue dhatu, taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are empty, the arising and completion of the tongue dhatu through the feelings arising with tongue-contact as condition cannot be apprehended;

because the body dhatu, tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are empty, the arising and completion of the body dhatu through the feelings arising with body-contact as condition cannot be apprehended; because the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are empty, the arising and completion of the mind dhatu through the feelings arising with mind-contact as condition cannot be apprehended; because the earth dhatu is empty, the arising and completion of the earth dhatu cannot be apprehended;

because the water, fire, wind, space, and consciousness dhatus are empty, the arising and completion of the water, fire, wind, space, and consciousness dhatus cannot be apprehended; because the noble truth of suffering is empty, the arising and completion of the noble truth of suffering cannot be apprehended; because the noble truths of the origin, cessation, and path are empty, the arising and completion of the noble truths of the origin, cessation, and path cannot be apprehended; because ignorance is empty, the arising and completion of ignorance cannot be apprehended;

because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are empty, the arising and completion of formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended; because inner emptiness is empty, the arising and completion of inner emptiness cannot be apprehended;

because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are empty, the arising and completion of outer emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended;

because the four dhyanas are empty, the arising and completion of the four dhyanas cannot be apprehended; because the four immeasurables and the four formless absorptions are empty, the arising and completion of the four immeasurables and the four formless absorptions cannot be apprehended; because the five kinds of eyes are empty, the arising and completion of the five kinds of eyes cannot be apprehended; because the six superknowledges are empty, the arising and completion of the six superknowledges cannot be apprehended; because the perfection of generosity is empty, the arising and completion of the perfection of generosity cannot be apprehended;

because the perfections of ethical discipline, patient endurance, energy, meditation, and prajnaparamita are empty, the arising and completion of the perfection of ethical discipline through prajnaparamita cannot be apprehended; because the four foundations of mindfulness are empty, the arising and completion of the four foundations of mindfulness cannot be apprehended; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path are empty, the arising and completion of the four right efforts through the Noble Eightfold Path cannot be apprehended; because the ten powers of a Buddha are empty, the arising and completion of the ten powers of a Buddha cannot be apprehended;

because the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are empty, the arising and completion of the four fearlessnesses through knowledge of all aspects cannot be apprehended; because suchness is empty, the arising and completion of suchness cannot be apprehended; because the dharma-dhatu, the nature of dharmas, the abiding of dharmas, the fixed order of dharmas, the true limit, the nature of equality, and the nature free from arising are empty, the arising and completion of the dharma-dhatu through the nature free from arising cannot be apprehended;

because a Stream-enterer is empty, the arising and completion of a Stream-enterer cannot be apprehended; because a Once-returner, Non-returner, arhat, and pratyekabuddha are empty, the arising and completion of a Once-returner through a pratyekabuddha cannot be apprehended; because a bodhisattva is empty, the arising and completion of a bodhisattva cannot be apprehended; because the Tathagata is empty, the arising and completion of the Tathagata cannot be apprehended; because permanent and impermanent dharmas are empty, the arising and completion of permanent and impermanent dharmas cannot be apprehended;

because dharmas that are pleasurable, painful, self, nonself, pure, impure, empty, nonempty, signless, marked by signs, wishless, associated with wishes, peaceful, unpeaceful, secluded, unsecluded, defiled, purified, arising, ceasing, conditioned, unconditioned, contaminated, uncontaminated, wholesome, unwholesome, blameworthy, blameless, mundane, supramundane, belonging to samsara, and belonging to nirvana are empty, the arising and completion of dharmas that are pleasurable and painful through those belonging to samsara and those belonging to nirvana cannot be apprehended; because past, future, and present dharmas are empty, the arising and completion of past, future, and present dharmas cannot be apprehended;

because wholesome, unwholesome, and indeterminate dharmas, those bound to the Desire Realm, those bound to the Form Realm, those bound to the Formless Realm, those of one in training, those of one beyond training, those of neither one in training nor one beyond training, those to be abandoned through seeing, those to be abandoned through cultivation, those not to be abandoned, those that are internal, those that are external, and those that are between the two are empty, the arising and completion of wholesome, unwholesome, and indeterminate dharmas through those that are internal, those that are external, and those that are between the two cannot be apprehended.

Shariputra! If a great bodhisattva studies prajnaparamita in this way, that bodhisattva draws near to the knowledge of all aspects. Because that great bodhisattva thus draws near, in accordance with reality, to the knowledge of all aspects, the bodhisattva attains purity of body, purity of speech, purity of mind, and purity of characteristics.

Because that great bodhisattva thus attains, in accordance with reality, purity of body, purity of speech, purity of mind, and purity of characteristics, no mind concomitant with greed arises, no mind concomitant with hatred arises, no mind concomitant with delusion arises, no mind concomitant with conceit arises, no mind concomitant with deceit or deception arises, no mind concomitant with miserliness or craving arises, and no mind concomitant with attachment to any views arises.

Because that great bodhisattva does not give rise to a mind concomitant with greed, and so forth, up to not giving rise to a mind concomitant with attachment to any views, the bodhisattva ultimately never enters a woman’s womb, but is always born through transformation, and also never again takes birth in any evil destiny, except when doing so for the sake of benefiting and bringing happiness to sentient beings. Passing from one Buddha-land to another, the bodhisattva reverently makes offerings to, honors, esteems, and praises all Buddhas, the Blessed Ones; brings sentient beings to maturity; adorns and purifies Buddha-lands; and, until attaining the fruit of unsurpassed awakening, is never separated from the Buddhas.

Shariputra! If a great bodhisattva wishes to attain the aforementioned excellent merit, benefit, and happiness, that bodhisattva should study prajnaparamita and should never depart from it.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! If a great bodhisattva lacks skillful means, then when cultivating prajnaparamita, should the bodhisattva cultivate form or cultivate the characteristics of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate feeling, perception, formations, or consciousness, or cultivate the characteristics of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the permanence or impermanence of form, or cultivate the characteristics of the permanence or impermanence of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the permanence or impermanence of feeling, perception, formations, or consciousness, or cultivate the characteristics of the permanence or impermanence of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the pleasure or suffering of form, or cultivate the characteristics of the pleasure or suffering of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the pleasure or suffering of feeling, perception, formations, or consciousness, or cultivate the characteristics of the pleasure or suffering of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the self or non-self of form, or cultivate the characteristics of the self or non-self of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the self or non-self of feeling, perception, formations, or consciousness, or cultivate the characteristics of the self or non-self of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the purity or impurity of form, or cultivate the characteristics of the purity or impurity of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the purity or impurity of feeling, perception, formations, or consciousness, or cultivate the characteristics of the purity or impurity of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the emptiness or non-emptiness of form, or cultivate the characteristics of the emptiness or non-emptiness of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the emptiness or non-emptiness of feeling, perception, formations, or consciousness, or cultivate the characteristics of the emptiness or non-emptiness of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the signlessness or possession of signs of form, or cultivate the characteristics of the signlessness or possession of signs of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the signlessness or possession of signs of feeling, perception, formations, or consciousness, or cultivate the characteristics of the signlessness or possession of signs of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the wishlessness or possession of wishes of form, or cultivate the characteristics of the wishlessness or possession of wishes of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the wishlessness or possession of wishes of feeling, perception, formations, or consciousness, or cultivate the characteristics of the wishlessness or possession of wishes of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the peacefulness or non-peacefulness of form, or cultivate the characteristics of the peacefulness or non-peacefulness of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the peacefulness or non-peacefulness of feeling, perception, formations, or consciousness, or cultivate the characteristics of the peacefulness or non-peacefulness of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.

Should the bodhisattva cultivate the seclusion or non-seclusion of form, or cultivate the characteristics of the seclusion or non-seclusion of form, this is not the cultivation of prajnaparamita. Should the bodhisattva cultivate the seclusion or non-seclusion of feeling, perception, formations, or consciousness, or cultivate the characteristics of the seclusion or non-seclusion of feeling, perception, formations, or consciousness, this is not the cultivation of prajnaparamita.”

“Blessed One! If a great bodhisattva lacks skillful means, then, when practicing prajnaparamita, if he practices the eye ayatana, or practices the characteristic of the eye ayatana, he is not practicing prajnaparamita; if he practices the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the permanence or impermanence of the eye ayatana, or practices the characteristic of permanence or impermanence of the eye ayatana, he is not practicing prajnaparamita;

if he practices the permanence or impermanence of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of permanence or impermanence of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the pleasure or suffering of the eye ayatana, or practices the characteristic of pleasure or suffering of the eye ayatana, he is not practicing prajnaparamita; if he practices the pleasure or suffering of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of pleasure or suffering of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita;

if he practices the self or non-self of the eye ayatana, or practices the characteristic of self or non-self of the eye ayatana, he is not practicing prajnaparamita; if he practices the self or non-self of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of self or non-self of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the purity or impurity of the eye ayatana, or practices the characteristic of purity or impurity of the eye ayatana, he is not practicing prajnaparamita; if he practices the purity or impurity of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of purity or impurity of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita;

if he practices the emptiness or non-emptiness of the eye ayatana, or practices the characteristic of emptiness or non-emptiness of the eye ayatana, he is not practicing prajnaparamita; if he practices the emptiness or non-emptiness of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of emptiness or non-emptiness of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the signlessness or possession of signs of the eye ayatana, or practices the characteristic of signlessness or possession of signs of the eye ayatana, he is not practicing prajnaparamita;

if he practices the signlessness or possession of signs of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of signlessness or possession of signs of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the wishlessness or possession of wishes of the eye ayatana, or practices the characteristic of wishlessness or possession of wishes of the eye ayatana, he is not practicing prajnaparamita; if he practices the wishlessness or possession of wishes of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of wishlessness or possession of wishes of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita;

if he practices the peacefulness or non-peacefulness of the eye ayatana, or practices the characteristic of peacefulness or non-peacefulness of the eye ayatana, he is not practicing prajnaparamita; if he practices the peacefulness or non-peacefulness of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of peacefulness or non-peacefulness of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the detachment or non-detachment of the eye ayatana, or practices the characteristic of detachment or non-detachment of the eye ayatana, he is not practicing prajnaparamita;

if he practices the detachment or non-detachment of the ear, nose, tongue, body, or mind ayatana, or practices the characteristic of detachment or non-detachment of the ear, nose, tongue, body, or mind ayatana, he is not practicing prajnaparamita; if he practices the form ayatana, or practices the characteristic of the form ayatana, he is not practicing prajnaparamita; if he practices the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the permanence or impermanence of the form ayatana, or practices the characteristic of permanence or impermanence of the form ayatana, he is not practicing prajnaparamita;

if he practices the permanence or impermanence of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of permanence or impermanence of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the pleasure or suffering of the form ayatana, or practices the characteristic of pleasure or suffering of the form ayatana, he is not practicing prajnaparamita; if he practices the pleasure or suffering of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of pleasure or suffering of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita;

if he practices the self or non-self of the form ayatana, or practices the characteristic of self or non-self of the form ayatana, he is not practicing prajnaparamita; if he practices the self or non-self of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of self or non-self of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the purity or impurity of the form ayatana, or practices the characteristic of purity or impurity of the form ayatana, he is not practicing prajnaparamita;

if he practices the purity or impurity of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of purity or impurity of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the emptiness or non-emptiness of the form ayatana, or practices the characteristic of emptiness or non-emptiness of the form ayatana, he is not practicing prajnaparamita; if he practices the emptiness or non-emptiness of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of emptiness or non-emptiness of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita;

if he practices the signlessness or possession of signs of the form ayatana, or practices the characteristic of signlessness or possession of signs of the form ayatana, he is not practicing prajnaparamita; if he practices the signlessness or possession of signs of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of signlessness or possession of signs of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the wishlessness or possession of wishes of the form ayatana, or practices the characteristic of wishlessness or possession of wishes of the form ayatana, he is not practicing prajnaparamita;

if he practices the wishlessness or possession of wishes of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of wishlessness or possession of wishes of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita; if he practices the peacefulness or non-peacefulness of the form ayatana, or practices the characteristic of peacefulness or non-peacefulness of the form ayatana, he is not practicing prajnaparamita; if he practices the peacefulness or non-peacefulness of the sound, odor, taste, tangible-object, or dharma ayatana, or practices the characteristic of peacefulness or non-peacefulness of the sound, odor, taste, tangible-object, or dharma ayatana, he is not practicing prajnaparamita;

if he practices the detachment or non-detachment of the form ayatana, or practices the characteristic of detachment or non-detachment of the form ayatana, he is not practicing prajnaparamita.”

or cultivates the remoteness or non-remoteness of the sense fields of sound, odor, taste, touch, and mental objects, or cultivates the characteristic of remoteness or non-remoteness of the sense fields of sound, odor, taste, touch, and mental objects, such is not the cultivation of prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then while practicing prajnaparamita, if they practice the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; or if they practice the characteristic of the eye dhatu through to the characteristics of the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the permanence or impermanence of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

or if they practice the characteristics of permanence or impermanence of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the pleasure or suffering of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; or if they practice the characteristics of pleasure or suffering of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the self or non-self of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

or if they practice the characteristics of self or non-self of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the purity or impurity of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; or if they practice the characteristics of purity or impurity of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the emptiness or non-emptiness of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

or if they practice the characteristics of emptiness or non-emptiness of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the signlessness or signfulness of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; or if they practice the characteristics of signlessness or signfulness of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the wishlessness or wishfulness of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

or if they practice the characteristics of wishlessness or wishfulness of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the peacefulness or non-peacefulness of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; or if they practice the characteristics of peacefulness or non-peacefulness of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the seclusion or non-seclusion of the eye dhatu, form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

or if they practice the characteristics of seclusion or non-seclusion of the eye dhatu through to the feelings that arise with eye-contact as their condition, they are not practicing prajnaparamita; or if they practice the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; or if they practice the characteristic of the ear dhatu through to the characteristics of the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the permanence or impermanence of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition;

or if they practice the characteristics of permanence or impermanence of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the pleasure or suffering of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; or if they practice the characteristics of pleasure or suffering of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the self or non-self of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition;

or if they practice the characteristics of self or non-self of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the purity or impurity of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; or if they practice the characteristics of purity or impurity of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the emptiness or non-emptiness of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition;

or if they practice the characteristics of emptiness or non-emptiness of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the signlessness or signfulness of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; or if they practice the characteristics of signlessness or signfulness of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the wishlessness or wishfulness of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition;

or if they practice the characteristics of wishlessness or wishfulness of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the peacefulness or non-peacefulness of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; or if they practice the characteristics of peacefulness or non-peacefulness of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the seclusion or non-seclusion of the ear dhatu, sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition;

or if they practice the characteristics of seclusion or non-seclusion of the ear dhatu through to the feelings that arise with ear-contact as their condition, they are not practicing prajnaparamita; or if they practice the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition; or if they practice the characteristic of the nose dhatu through to the characteristics of the feelings that arise with nose-contact as their condition, they are not practicing prajnaparamita; or if they practice the permanence or impermanence of the nose dhatu, odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition;

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

or if they practice the characteristics of self or non-self of the nose dhatu through to the feelings that arise with nose-contact as their condition, they are not practicing prajnaparamita;

or cultivates the purity or impurity of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of purity or impurity of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita; or cultivates the emptiness or non-emptiness of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of emptiness or non-emptiness of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita;

or cultivates the signlessness or possession of signs of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of signlessness or possession of signs of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita; or cultivates the wishlessness or possession of wishes of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of wishlessness or possession of wishes of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita;

or cultivates the peacefulness or non-peacefulness of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of peacefulness or non-peacefulness of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita; or cultivates the seclusion or non-seclusion of the nose dhatu, odor dhatu, nose-consciousness dhatu, and nose-contact, together with the feelings that arise conditioned by nose-contact; or cultivates the characteristic of seclusion or non-seclusion of the nose dhatu through to the feelings that arise conditioned by nose-contact, this is not the cultivation of prajnaparamita;

or cultivates the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the permanence or impermanence of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of permanence or impermanence of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita;

or cultivates the pleasure or suffering of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of pleasure or suffering of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the self or non-self of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of self or non-self of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita;

or cultivates the purity or impurity of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of purity or impurity of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the emptiness or non-emptiness of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of emptiness or non-emptiness of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita;

or cultivates the signlessness or possession of signs of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of signlessness or possession of signs of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the wishlessness or possession of wishes of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact;

or cultivates the characteristic of wishlessness or possession of wishes of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the peacefulness or non-peacefulness of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of peacefulness or non-peacefulness of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita;

or cultivates the seclusion or non-seclusion of the tongue dhatu, taste dhatu, tongue-consciousness dhatu, and tongue-contact, together with the feelings that arise conditioned by tongue-contact; or cultivates the characteristic of seclusion or non-seclusion of the tongue dhatu through to the feelings that arise conditioned by tongue-contact, this is not the cultivation of prajnaparamita; or cultivates the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita;

or cultivates the permanence or impermanence of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of permanence or impermanence of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita; or cultivates the pleasure or suffering of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of pleasure or suffering of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita;

or cultivates the self or non-self of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of self or non-self of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita; or cultivates the purity or impurity of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of purity or impurity of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita;

or cultivates the emptiness or non-emptiness of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of emptiness or non-emptiness of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita; or cultivates the signlessness or possession of signs of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact; or cultivates the characteristic of signlessness or possession of signs of the body dhatu through to the feelings that arise conditioned by body-contact, this is not the cultivation of prajnaparamita;

or cultivates the wishlessness or possession of wishes of the body dhatu, tangible-object dhatu, body-consciousness dhatu, and body-contact, together with the feelings that arise conditioned by body-contact;

or cultivates the wishless or wishful nature of the body dhatu through to the feelings arising with bodily contact as condition; or cultivates the characteristic of wishlessness or wishfulness of the body dhatu through to the feelings arising with bodily contact as condition—this is not the cultivation of prajnaparamita; or cultivates the quiescent or non-quiescent nature of the body dhatu, tangible-object dhatu, body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition; or cultivates the characteristic of quiescence or non-quiescence of the body dhatu through to the feelings arising with bodily contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the separated or non-separated nature of the body dhatu, tangible-object dhatu, body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition; or cultivates the characteristic of separation or non-separation of the body dhatu through to the feelings arising with bodily contact as condition—this is not the cultivation of prajnaparamita; or cultivates the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the permanent or impermanent nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of permanence or impermanence of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita; or cultivates the pleasant or painful nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of pleasure or pain of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the self or non-self nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of self or non-self of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita; or cultivates the pure or impure nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of purity or impurity of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the empty or non-empty nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of emptiness or non-emptiness of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita; or cultivates the signless or characterized nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of signlessness or possessing characteristics of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the wishless or wishful nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of wishlessness or wishfulness of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita; or cultivates the quiescent or non-quiescent nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of quiescence or non-quiescence of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita;

or cultivates the separated or non-separated nature of the mind dhatu, mental-object dhatu, mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; or cultivates the characteristic of separation or non-separation of the mind dhatu through to the feelings arising with mental contact as condition—this is not the cultivation of prajnaparamita.

Blessed One! If a great bodhisattva lacks skillful means, then when cultivating prajnaparamita, whether that bodhisattva cultivates the earth dhatu or cultivates the characteristic of the earth dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the permanence or impermanence of the earth dhatu, or cultivates the characteristics of the permanence or impermanence of the earth dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the permanence or impermanence of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the permanence or impermanence of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the pleasure or suffering of the earth dhatu, or cultivates the characteristics of the pleasure or suffering of the earth dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the pleasure or suffering of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the pleasure or suffering of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the self or non-self of the earth dhatu, or cultivates the characteristics of the self or non-self of the earth dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the self or non-self of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the self or non-self of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the purity or impurity of the earth dhatu, or cultivates the characteristics of the purity or impurity of the earth dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the purity or impurity of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the purity or impurity of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the emptiness or non-emptiness of the earth dhatu, or cultivates the characteristics of the emptiness or non-emptiness of the earth dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the emptiness or non-emptiness of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the emptiness or non-emptiness of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the signlessness or possession of signs of the earth dhatu, or cultivates the characteristics of the signlessness or possession of signs of the earth dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the signlessness or possession of signs of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the signlessness or possession of signs of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the wishlessness or possession of wishes of the earth dhatu, or cultivates the characteristics of the wishlessness or possession of wishes of the earth dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the wishlessness or possession of wishes of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the wishlessness or possession of wishes of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the quiescence or non-quiescence of the earth dhatu, or cultivates the characteristics of the quiescence or non-quiescence of the earth dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the quiescence or non-quiescence of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the quiescence or non-quiescence of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita; whether that bodhisattva cultivates the detachment or non-detachment of the earth dhatu, or cultivates the characteristics of the detachment or non-detachment of the earth dhatu, this is not the cultivation of prajnaparamita;

whether that bodhisattva cultivates the detachment or non-detachment of the water, fire, wind, space, or consciousness dhatu, or cultivates the characteristics of the detachment or non-detachment of the water, fire, wind, space, or consciousness dhatu, this is not the cultivation of prajnaparamita.

Fascicle 38

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