大般若波羅蜜多經

XXXVI. CHAPTER ON ATTACHMENT AND

NON-ATTACHMENT TO CHARACTERISTICS

04

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice knowledge of all things, they practice prajnaparamita; if they do not practice knowledge of the aspects of the paths or knowledge of all aspects, they practice prajnaparamita. If they do not practice knowledge of all things as either permanent or impermanent, they practice prajnaparamita; if they do not practice knowledge of the aspects of the paths or knowledge of all aspects as either permanent or impermanent, they practice prajnaparamita.

If they do not practice knowledge of all things as either pleasant or painful, they practice prajnaparamita; if they do not practice knowledge of the aspects of the paths or knowledge of all aspects as either pleasant or painful, they practice prajnaparamita. If they do not practice knowledge of all things as either self or non-self, they practice prajnaparamita; if they do not practice knowledge of the aspects of the paths or knowledge of all aspects as either self or non-self, they practice prajnaparamita.

If they do not practice knowledge of all things as either pure or impure, they practice prajnaparamita; if they do not practice knowledge of the aspects of the paths or knowledge of all aspects as either pure or impure, they practice prajnaparamita. Why is this? Subhuti!

Because even the intrinsic nature of knowledge of all things has no existence; how much less could there be knowledge of all things that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure? Even the intrinsic nature of knowledge of the aspects of the paths and knowledge of all aspects has no existence; how much less could there be knowledge of the aspects of the paths or knowledge of all aspects that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice any dharani gateway, they practice prajnaparamita; if they do not practice any samadhi gateway, they practice prajnaparamita. If they do not practice any dharani gateway as either permanent or impermanent, they practice prajnaparamita; if they do not practice any samadhi gateway as either permanent or impermanent, they practice prajnaparamita.

If they do not practice any dharani gateway as either pleasant or painful, they practice prajnaparamita; if they do not practice any samadhi gateway as either pleasant or painful, they practice prajnaparamita. If they do not practice any dharani gateway as either self or non-self, they practice prajnaparamita; if they do not practice any samadhi gateway as either self or non-self, they practice prajnaparamita. If they do not practice any dharani gateway as either pure or impure, they practice prajnaparamita; if they do not practice any samadhi gateway as either pure or impure, they practice prajnaparamita.

Why is this? Subhuti! Because even the intrinsic nature of all dharani gateways has no existence; how much less could there be any dharani gateway that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Even the intrinsic nature of all samadhi gateways has no existence; how much less could there be any samadhi gateway that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of stream-entry, they practice prajnaparamita; if they do not practice the fruits of once-returning, non-returning, or arhatship, they practice prajnaparamita. If they do not practice the fruit of stream-entry as either permanent or impermanent, they practice prajnaparamita; if they do not practice the fruits of once-returning, non-returning, or arhatship as either permanent or impermanent, they practice prajnaparamita.

If they do not practice the fruit of stream-entry as either pleasant or painful, they practice prajnaparamita; if they do not practice the fruits of once-returning, non-returning, or arhatship as either pleasant or painful, they practice prajnaparamita. If they do not practice the fruit of stream-entry as either self or non-self, they practice prajnaparamita; if they do not practice the fruits of once-returning, non-returning, or arhatship as either self or non-self, they practice prajnaparamita.

If they do not practice the fruit of stream-entry as either pure or impure, they practice prajnaparamita; if they do not practice the fruits of once-returning, non-returning, or arhatship as either pure or impure, they practice prajnaparamita. Why is this? Subhuti!

Because even the intrinsic nature of the fruit of stream-entry has no existence; how much less could there be a fruit of stream-entry that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure? Even the intrinsic nature of the fruits of once-returning, non-returning, and arhatship has no existence; how much less could there be fruits of once-returning, non-returning, or arhatship that are permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of a pratyekabuddha, they practice prajnaparamita; if they do not practice the fruit of a pratyekabuddha as either permanent or impermanent, they practice prajnaparamita; if they do not practice the fruit of a pratyekabuddha as either pleasant or painful, they practice prajnaparamita; if they do not practice the fruit of a pratyekabuddha as either self or non-self, they practice prajnaparamita; if they do not practice the fruit of a pratyekabuddha as either pure or impure, they practice prajnaparamita.

Why is this? Subhuti! Because even the intrinsic nature of the fruit of a pratyekabuddha has no existence; how much less could there be a fruit of a pratyekabuddha that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice all the practices of great bodhisattvas, they practice prajnaparamita; if they do not practice all the practices of great bodhisattvas as either permanent or impermanent, they practice prajnaparamita; if they do not practice all the practices of great bodhisattvas as either pleasant or painful, they practice prajnaparamita; if they do not practice all the practices of great bodhisattvas as either self or non-self, they practice prajnaparamita; if they do not practice all the practices of great bodhisattvas as either pure or impure, they practice prajnaparamita.

Why is this? Subhuti! Because even the intrinsic nature of all the practices of great bodhisattvas has no existence; how much less could there be practices of great bodhisattvas that are permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the supreme enlightenment of the Buddhas, they practice prajnaparamita; if they do not practice the supreme enlightenment of the Buddhas as either permanent or impermanent, they practice prajnaparamita; if they do not practice the supreme enlightenment of the Buddhas as either pleasant or painful, they practice prajnaparamita; if they do not practice the supreme enlightenment of the Buddhas as either self or non-self, they practice prajnaparamita; if they do not practice the supreme enlightenment of the Buddhas as either pure or impure, they practice prajnaparamita.

Why is this? Subhuti! Because even the intrinsic nature of the supreme enlightenment of the Buddhas has no existence; how much less could there be the supreme enlightenment of the Buddhas that is permanent or impermanent, pleasant or painful, self or non-self, pure or impure?

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice form as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if form is complete or incomplete, in either case it is not called form. Not practicing even in this manner is to practice prajnaparamita. If they do not practice feeling, perception, formations, and consciousness as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if feeling, perception, formations, and consciousness are complete or incomplete, in either case they are not called feeling, perception, formations, and consciousness. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the eye ayatana as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the eye ayatana is complete or incomplete, in either case it is not called the eye ayatana. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the ear, nose, tongue, body, and mind ayatanas as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the ear, nose, tongue, body, and mind ayatanas are complete or incomplete, in either case they are not called the ear, nose, tongue, body, and mind ayatanas. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the form ayatana as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the form ayatana is complete or incomplete, in either case it is not called the form ayatana. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the sound, odor, taste, tangible-object, and dharma ayatanas as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the sound, odor, taste, tangible-object, and dharma ayatanas are complete or incomplete, in either case they are not called the sound, odor, taste, tangible-object, and dharma ayatanas. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the eye dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the eye dhatu is complete or incomplete, in either case it is not called the eye dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the form dhatu, the dhatu of eye-consciousness, eye-contact, and the feelings arising conditioned by eye-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the form dhatu through to the feelings arising conditioned by eye-contact are complete or incomplete, in either case they are not called the form dhatu through to the feelings arising conditioned by eye-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the ear dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the ear dhatu is complete or incomplete, in either case it is not called the ear dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the sound dhatu, the dhatu of ear-consciousness, ear-contact, and the feelings arising conditioned by ear-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the sound dhatu through to the feelings arising conditioned by ear-contact are complete or incomplete, in either case they are not called the sound dhatu through to the feelings arising conditioned by ear-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the nose dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the nose dhatu is complete or incomplete, in either case it is not called the nose dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the odor dhatu, the dhatu of nose-consciousness, nose-contact, and the feelings arising conditioned by nose-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the odor dhatu through to the feelings arising conditioned by nose-contact are complete or incomplete, in either case they are not called the odor dhatu through to the feelings arising conditioned by nose-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the tongue dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the tongue dhatu is complete or incomplete, in either case it is not called the tongue dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the taste dhatu, the dhatu of tongue-consciousness, tongue-contact, and the feelings arising conditioned by tongue-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the taste dhatu through to the feelings arising conditioned by tongue-contact are complete or incomplete, in either case they are not called the taste dhatu through to the feelings arising conditioned by tongue-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the body dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the body dhatu is complete or incomplete, in either case it is not called the body dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the tangible-object dhatu, the dhatu of body-consciousness, body-contact, and the feelings arising conditioned by body-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the tangible-object dhatu through to the feelings arising conditioned by body-contact are complete or incomplete, in either case they are not called the tangible-object dhatu through to the feelings arising conditioned by body-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the mind dhatu as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the mind dhatu is complete or incomplete, in either case it is not called the mind dhatu. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the dharma dhatu, the dhatu of mind-consciousness, mind-contact, and the feelings arising conditioned by mind-contact as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the dharma dhatu through to the feelings arising conditioned by mind-contact are complete or incomplete, in either case they are not called the dharma dhatu through to the feelings arising conditioned by mind-contact. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the earth dhatu as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the earth dhatu is complete or incomplete, in either case it is not called the earth dhatu. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the water, fire, wind, space, and consciousness dhatus as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the water, fire, wind, space, and consciousness dhatus are complete or incomplete, in either case they are not called the water, fire, wind, space, and consciousness dhatus. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice ignorance as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if ignorance is complete or incomplete, in either case it is not called ignorance. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if formations through to aging and death, sorrow, lamentation, pain, grief, and distress are complete or incomplete, in either case they are not called formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the perfection of generosity as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the perfection of generosity is complete or incomplete, in either case it is not called the perfection of generosity. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the perfections of moral discipline, patience, diligence, meditative concentration, and wisdom as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the perfection of moral discipline through to the perfection of wisdom are complete or incomplete, in either case they are not called the perfection of moral discipline through to the perfection of wisdom. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice internal emptiness as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if internal emptiness is complete or incomplete, in either case it is not called internal emptiness. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice external emptiness, internal-and-external 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 the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as complete or incomplete, they practice prajnaparamita.

Why is this? Subhuti! Because if external emptiness through to the emptiness of the self-nature of nonexistence are complete or incomplete, in either case they are not called external emptiness through to the emptiness of the self-nature of nonexistence.

Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice suchness as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if suchness is complete or incomplete, in either case it is not called suchness. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the Dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the Dharma realm through to the inconceivable realm are complete or incomplete, in either case they are not called the Dharma realm through to the inconceivable realm. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the Noble Truth of suffering as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the Noble Truth of suffering is complete or incomplete, in either case it is not called the Noble Truth of suffering. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the Noble Truths of origin, cessation, and the path as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the Noble Truths of origin, cessation, and the path are complete or incomplete, in either case they are not called the Noble Truths of origin, cessation, and the path. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the four meditative absorptions as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the four meditative absorptions are complete or incomplete, in either case they are not called the four meditative absorptions. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the four immeasurables and the four formless attainments as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the four immeasurables and the four formless attainments are complete or incomplete, in either case they are not called the four immeasurables and the four formless attainments. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the eight liberations as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the eight liberations are complete or incomplete, in either case they are not called the eight liberations. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the eight spheres of mastery, the nine successive attainments, and the ten totalities as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the eight spheres of mastery, the nine successive attainments, and the ten totalities are complete or incomplete, in either case they are not called the eight spheres of mastery, the nine successive attainments, and the ten totalities. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the four establishments of mindfulness as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the four establishments of mindfulness are complete or incomplete, in either case they are not called the four establishments of mindfulness. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the four right efforts through to the eight factors of the Noble Path are complete or incomplete, in either case they are not called the four right efforts through to the eight factors of the Noble Path. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the gateway to liberation through emptiness as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the gateway to liberation through emptiness is complete or incomplete, in either case it is not called the gateway to liberation through emptiness. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the gateways to liberation through signlessness and wishlessness as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the gateways to liberation through signlessness and wishlessness are complete or incomplete, in either case they are not called the gateways to liberation through signlessness and wishlessness. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the ten bodhisattva grounds as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the ten bodhisattva grounds are complete or incomplete, in either case they are not called the ten bodhisattva grounds. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the five kinds of eyes as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the five kinds of eyes are complete or incomplete, in either case they are not called the five kinds of eyes. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the six superknowledges as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the six superknowledges are complete or incomplete, in either case they are not called the six superknowledges. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the ten powers of a Buddha as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if the ten powers of a Buddha are complete or incomplete, in either case they are not called the ten powers of a Buddha. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if the four fearlessnesses through to the eighteen unique qualities of a Buddha are complete or incomplete, in either case they are not called the four fearlessnesses through to the eighteen unique qualities of a Buddha. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the quality of never forgetting as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the quality of never forgetting is complete or incomplete, in either case it is not called the quality of never forgetting. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the nature of constant equanimity as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the nature of constant equanimity is complete or incomplete, in either case it is not called the nature of constant equanimity. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice knowledge of all things as complete or incomplete, they practice prajnaparamita. Why is this?

Subhuti! Because if knowledge of all things is complete or incomplete, in either case it is not called knowledge of all things. Not practicing even in this manner is to practice prajnaparamita.

If they do not practice knowledge of the aspects of the paths and knowledge of all aspects as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti!

Because if knowledge of the aspects of the paths and knowledge of all aspects are complete or incomplete, in either case they are not called knowledge of the aspects of the paths and knowledge of all aspects. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice all dharani gateways as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if all dharani gateways are complete or incomplete, in either case they are not called all dharani gateways. Not practicing even in this manner is to practice prajnaparamita. If they do not practice all samadhi gateways as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if all samadhi gateways are complete or incomplete, in either case they are not called all samadhi gateways. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of stream-entry as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the fruit of stream-entry is complete or incomplete, in either case it is not called the fruit of stream-entry. Not practicing even in this manner is to practice prajnaparamita. If they do not practice the fruits of once-returning, non-returning, and arhatship as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the fruits of once-returning, non-returning, and arhatship are complete or incomplete, in either case they are not called the fruits of once-returning, non-returning, and arhatship. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of a pratyekabuddha as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the fruit of a pratyekabuddha is complete or incomplete, in either case it is not called the fruit of a pratyekabuddha. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice all the practices of great bodhisattvas as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if all the practices of great bodhisattvas are complete or incomplete, in either case they are not called all the practices of great bodhisattvas. Not practicing even in this manner is to practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the supreme enlightenment of the Buddhas as complete or incomplete, they practice prajnaparamita. Why is this? Subhuti! Because if the supreme enlightenment of the Buddhas is complete or incomplete, in either case it is not called the supreme enlightenment of the Buddhas. Not practicing even in this manner is to practice prajnaparamita.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! It is most extraordinary! The Tathagata, Arhat, Perfectly and Completely Enlightened One skillfully expounds various kinds of attachment and non-attachment to characteristics for good men and good women of the Great Vehicle.”

The Buddha said: “Subhuti! So it is! So it is! It is just as you have said. All Tathagatas, Arhats, Perfectly and Completely Enlightened Ones skillfully expound various kinds of attachment and non-attachment to characteristics for good men and good women of the Great Vehicle, enabling those who study prajnaparamita to abandon all defiled attachments and swiftly attain the ultimate.”

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of form, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of feeling, perception, formations, and consciousness, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the eye ayatana, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the ear, nose, tongue, body, and mind ayatanas, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the form ayatana, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the eye dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the form dhatu, the dhatu of eye-consciousness, eye-contact, and the feelings arising conditioned by eye-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the ear dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the sound dhatu, the dhatu of ear-consciousness, ear-contact, and the feelings arising conditioned by ear-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the nose dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the odor dhatu, the dhatu of nose-consciousness, nose-contact, and the feelings arising conditioned by nose-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the tongue dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the taste dhatu, the dhatu of tongue-consciousness, tongue-contact, and the feelings arising conditioned by tongue-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the body dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the tangible-object dhatu, the dhatu of body-consciousness, body-contact, and the feelings arising conditioned by body-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the mind dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the dharma dhatu, the dhatu of mind-consciousness, mind-contact, and the feelings arising conditioned by mind-contact, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the earth dhatu, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the water, fire, wind, space, and consciousness dhatus, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of ignorance, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the perfection of generosity, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the perfections of moral discipline, patience, diligence, meditative concentration, and wisdom, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of internal emptiness, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of external emptiness, internal-and-external 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 the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of suchness, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the Dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the Noble Truth of suffering, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the Noble Truths of origin, cessation, and the path, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristics of the four meditative absorptions, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the four immeasurables and the four formless attainments, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristics of the eight liberations, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totalities, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristics of the four establishments of mindfulness, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristic of the gateway to liberation through emptiness, they practice prajnaparamita; if they do not practice attachment or non-attachment to the characteristics of the gateways to liberation through signlessness and wishlessness, they practice prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice attachment or non-attachment to the characteristics of the ten bodhisattva grounds, they practice prajnaparamita.

Fascicle 290

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