大般若波羅蜜多經

XXXVI. CHAPTER ON ATTACHMENT AND

NONATTACHMENT TO CHARACTERISTICS

05

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the five kinds of eyes with attachment and do not become attached to characteristics, this is the practice of prajnaparamita; if they do not practice the six superknowledges with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the ten powers of a Buddha with attachment and do not become attached to characteristics, this is the practice of 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 distinctive qualities of a Buddha with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the Dharma of never losing mindfulness with attachment and do not become attached to characteristics, this is the practice of prajnaparamita; if they do not practice the nature of constant equanimity with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the knowledge of all things with attachment and do not become attached to characteristics, this is the practice of prajnaparamita; if they do not practice the knowledge of the aspects of the paths and the knowledge of all aspects with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice any dharani gateways with attachment and do not become attached to characteristics, this is the practice of prajnaparamita; if they do not practice any samadhi gateways with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of stream-entry with attachment and do not become attached to characteristics, this is the practice of prajnaparamita; if they do not practice the fruits of once-returning, non-returning, and arhatship with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the fruit of a pratyekabuddha with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice any of the practices of a great bodhisattva with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, if they do not practice the supreme enlightenment of the Buddhas with attachment and do not become attached to characteristics, this is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of form with attachment and do not become attached to it; they do not conceive of feeling, perception, formations, or consciousness with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the eye ayatana with attachment and do not become attached to it; they do not conceive of the ear, nose, tongue, body, or mind ayatana with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the form ayatana with attachment and do not become attached to it; they do not conceive of the sound, odor, taste, tangible-object, or Dharma ayatana with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the eye dhatu with attachment and do not become attached to it; they do not conceive of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the ear dhatu with attachment and do not become attached to it; they do not conceive of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the nose dhatu with attachment and do not become attached to it; they do not conceive of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the tongue dhatu with attachment and do not become attached to it; they do not conceive of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the body dhatu with attachment and do not become attached to it; they do not conceive of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the mind dhatu with attachment and do not become attached to it; they do not conceive of the Dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the earth dhatu with attachment and do not become attached to it; they do not conceive of the water, fire, wind, space, or consciousness dhatu with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of ignorance with attachment and do not become attached to it; they do not conceive of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, or distress with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the paramita of generosity with attachment and do not become attached to it; they do not conceive of the paramitas of pure morality, patient acceptance, vigor, meditation, or prajnaparamita with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of inner emptiness with attachment and do not become attached to it; they do not conceive of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence with attachment and do not become attached to them.

This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of suchness with attachment and do not become attached to it; they do not conceive of the dharmadhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of Dharma, the abidingness of Dharma, the reality-limit, the realm of space, or the inconceivable realm with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita in this way, they do not conceive of the Noble Truth of suffering with attachment and do not become attached to it; they do not conceive of the Noble Truths of origination, cessation, or the path with attachment and do not become attached to them. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the four dhyanas, he neither gives rise to notions of attachment nor becomes attached; regarding the four immeasurables and the four formless absorptions, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the eight liberations, he neither gives rise to notions of attachment nor becomes attached; regarding the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the four foundations of mindfulness, he neither gives rise to notions of attachment nor becomes attached; regarding 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, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the gateway to liberation through emptiness, he neither gives rise to notions of attachment nor becomes attached; regarding the gateways to liberation through signlessness and wishlessness, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the ten bodhisattva grounds, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the five kinds of eyes, he neither gives rise to notions of attachment nor becomes attached; regarding the six superknowledges, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the ten powers of a Buddha, he neither gives rise to notions of attachment nor becomes attached; regarding the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the Dharma of non-forgetfulness, he neither gives rise to notions of attachment nor becomes attached; regarding the nature of perpetual equanimity, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the knowledge of all things, he neither gives rise to notions of attachment nor becomes attached; regarding the knowledge of the aspects of the paths and the knowledge of all aspects, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding all dharani gateways, he neither gives rise to notions of attachment nor becomes attached; regarding all samadhi gateways, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the fruit of stream-entry, he neither gives rise to notions of attachment nor becomes attached; regarding the fruits of once-returning, non-returning, and arhatship, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the fruit of a pratyekabuddha, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding all the practices of a great bodhisattva, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, regarding the unsurpassed enlightenment of the Buddhas, he neither gives rise to notions of attachment nor becomes attached. This is the practice of prajnaparamita.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, how extraordinary! Such prajnaparamita is the profound Dharma-nature; whether it is expounded or not expounded, it neither increases nor decreases.”

The Buddha said, “Subhuti, so it is! So it is! It is just as you have said. Such prajnaparamita is the profound Dharma-nature; whether it is expounded or not expounded, it neither increases nor decreases.

“Subhuti, even if the Tathagata, the Arhat, the Perfectly Enlightened One, were throughout his entire life to praise or disparage space, that space would neither increase nor decrease. So too, prajnaparamita, the profound Dharma-nature, neither increases nor decreases whether praised or disparaged.

“Subhuti, just as an illusory person neither decreases nor increases, nor feels sorrow or joy, when praised or disparaged, so too, prajnaparamita, the profound Dharma-nature, remains suchness, without difference, whether expounded or not expounded.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One, it is exceedingly difficult for great bodhisattvas to practice prajnaparamita. This prajnaparamita neither increases nor decreases whether cultivated or not cultivated, and it is neither favorable nor contrary; yet they diligently cultivate and study such prajnaparamita, never turning back until they attain unsurpassed enlightenment. Why is this? Blessed One, when great bodhisattvas practice prajnaparamita, it is like practicing space, in which there is absolutely nothing whatsoever. Blessed One, just as in space no form can be established, and no feeling, perception, formation, or consciousness can be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the eye ayatana cannot be established, and the ear, nose, tongue, body, and mind ayatanas cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the form ayatana cannot be established, and the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the eye dhatu cannot be established, and the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the ear dhatu cannot be established, and the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the nose dhatu cannot be established, and the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the tongue dhatu cannot be established, and the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the body dhatu cannot be established, and the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the mind dhatu cannot be established, and the mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact cannot be established, so too is the practice of prajnaparamita.

“Blessed One, just as in space the earth dhatu cannot be established, and the water, fire, wind, space, and consciousness dhatus cannot be established, so too is the practice of prajnaparamita.”

World-Honored One! Just as within empty space no ignorance can be established, and no formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no perfection of generosity can be established, and no perfection of ethical discipline, patience, diligence, meditation, or prajnaparamita can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no emptiness of the internal can be established, and no emptiness of the external, emptiness of the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no suchness can be established, and no dharma realm, dharma-nature, nature free from falsity, unchanging nature, nature of equality, nature beyond arising, certainty of dharma, abidingness of dharma, reality-limit, realm of empty space, or inconceivable realm can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no Noble Truth of suffering can be established, and no Noble Truth of the origin of suffering, its cessation, or the path can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no four meditative absorptions can be established, and no four immeasurables or four formless attainments can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no eight liberations can be established, and no eight spheres of mastery, nine successive attainments, or ten totalities can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no four foundations of mindfulness can be established, and no four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no gateway to liberation through emptiness can be established, and no gateway to liberation through signlessness or wishlessness can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no ten bodhisattva grounds can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no five kinds of eyes can be established, and no six superknowledges can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no ten powers of a Buddha can be established, and no four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen distinctive qualities of a Buddha can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no quality of never losing mindfulness can be established, and no nature of constant equanimity can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no knowledge of all things can be established, and no knowledge of the aspects of the paths or knowledge of all aspects can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no gateway of dharani can be established, and no gateway of samadhi can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no fruit of stream-entry can be established, and no fruit of once-returning, non-returning, or arhatship can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no fruit of a pratyekabuddha can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no practices of great bodhisattvas can be established, so too is the practice of prajnaparamita.

World-Honored One! Just as within empty space no unsurpassed perfect awakening of the Buddhas can be established, so too is the practice of prajnaparamita.

At that time, the Venerable Subhuti addressed the Buddha:

World-Honored One! That great bodhisattva is capable of donning such great armor of merit; we and all sentient beings should pay homage to that bodhisattva.

World-Honored One! If a great bodhisattva dons the great armor of merit for the sake of sentient beings and earnestly applies diligent effort, it is as though that bodhisattva donned the great armor of merit for the sake of empty space and aroused earnest diligence.

World-Honored One! If a great bodhisattva dons the great armor of merit and earnestly applies diligent effort in order to bring sentient beings to maturity and liberation, it is as though that bodhisattva donned the great armor of merit and aroused earnest diligence to bring empty space to maturity and liberation.

World-Honored One! If a great bodhisattva dons the great armor of merit for the sake of all dharmas and earnestly applies diligent effort, it is as though that bodhisattva donned the great armor of merit for the sake of empty space and aroused earnest diligence.

World-Honored One! If a great bodhisattva dons the great armor of merit and earnestly applies diligent effort in order to rescue sentient beings and lead them beyond birth and death, it is as though that bodhisattva donned the great armor of merit and aroused earnest diligence in order to lift empty space and place it in a very high location.

World-Honored One! A great bodhisattva who has attained the great diligence of prajnaparamita arouses the aspiration toward unsurpassed perfect awakening so that sentient beings, who are like empty space, may swiftly escape birth and death.

World-Honored One! A great bodhisattva who has attained great, inconceivable, and incomparable spiritual powers dons the great armor of merit for oceans of dharma-nature, which are like empty space, and arouses the aspiration toward unsurpassed perfect awakening.

World-Honored One! A great bodhisattva of unsurpassed courage dons the armor of merit and arouses earnest diligence for the unsurpassed perfect awakening of the Buddhas, which is like empty space.

World-Honored One! It is exceedingly rare that a great bodhisattva undertakes ascetic practices for sentient beings, who are like empty space, desiring to realize unsurpassed perfect awakening. Why is this?

World-Honored One! Suppose Tathagatas, Arhats, Perfectly Awakened Ones, as numerous as forests of bamboo, sesame, reeds, sugarcane, and so forth, filled the entire trichiliocosm. Even if, for one kalpa or more than one kalpa, they constantly taught the true Dharma for the sake of sentient beings, liberating immeasurable and boundless sentient beings and leading them to enter nirvana and attain ultimate peace and happiness, the realm of sentient beings would neither increase nor decrease.

Why is this? Because all sentient beings are without possession and are by nature utterly transcendent.

World-Honored One! Suppose that throughout worlds in the ten directions as numerous as the sands of the Ganges there were Tathagatas, Arhats, Perfectly Awakened Ones, as numerous as forests of bamboo, sesame, reeds, sugarcane, and so forth. Even if, for one kalpa or more than one kalpa, they constantly taught the true Dharma for the sake of sentient beings, liberating immeasurable and boundless sentient beings and leading them to enter nirvana and attain ultimate peace and happiness, the realm of sentient beings would neither increase nor decrease. Why is this? Because all sentient beings are without possession and are by nature utterly transcendent.

“Blessed One! Suppose that Tathagatas, Arhats, Perfectly Enlightened Ones, as numerous as forests of bamboo, sesame, reeds, and sugarcane throughout all the worlds of the ten directions, were constantly to teach the true Dharma to sentient beings for a kalpa or more than a kalpa, so as to deliver immeasurable and boundless sentient beings and cause them to enter nirvana and attain ultimate peace and bliss; nevertheless, the realm of sentient beings would neither increase nor diminish. Why? Because all sentient beings are utterly without anything that can be possessed, their intrinsic nature being far removed from all things.

“Blessed One! For this reason, I say that it is exceedingly rare for a great bodhisattva to undertake arduous practices for the sake of sentient beings who are like empty space, bringing them to maturity and liberation, while aspiring to realize unsurpassed perfect enlightenment.”

At that time, a bhiksu in the Dharma assembly silently thought: “I should reverently pay homage to the profound prajnaparamita. Although herein there are no dharmas that arise or cease, nevertheless the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation can be established. The fruits of stream-entry, once-returning, non-returning, and arhatship can also be established. The fruit of a pratyekabuddha can also be established. The fruit of unsurpassed perfect enlightenment can also be established. The precious Buddha, Dharma, and Sangha can also be established. The turning of the wondrous Dharma wheel and the deliverance of sentient beings can also be established.”

Knowing his thought, the Buddha said:

“Bhiksu! So it is! So it is! The profound prajnaparamita is subtle, wondrous, and difficult to fathom.”

At that time, Sakra, Lord of the Devas, asked the Venerable Subhuti:

“Venerable Sir! If great bodhisattvas wish to train in the profound prajnaparamita, how should they train?”

Subhuti replied, “Kausika! If great bodhisattvas wish to train in the profound prajnaparamita, they should train as empty space does.”

Then Sakra, Lord of the Devas, again addressed the Buddha:

“Blessed One! If good men or good women accept and retain, read and recite, contemplate in accordance with reason, and expound to others this profound prajnaparamita that has been taught, how should I protect them? I beseech the Blessed One, in his compassion, to instruct me.”

Thereupon, the Venerable Subhuti said to Sakra, Lord of the Devas:

“Kausika! Do you perceive any dharma that can be protected?”

Sakra, Lord of the Devas, replied, “No, Venerable Sir! I perceive no dharma that can be protected.”

Subhuti said, “Kausika! If good men or good women abide in accordance with the profound prajnaparamita as it has been taught, that itself is their protection. If good men or good women constantly abide without departing from the profound prajnaparamita as it has been taught, you should know that all humans, nonhumans, and others who seek an opportunity to harm them will never be able to find one.

“Kausika! To wish to protect bodhisattvas who abide in the profound prajnaparamita as it has been taught is no different from wishing to protect empty space.

“Kausika! To wish to protect bodhisattvas who practice prajnaparamita is a deluded and wearisome endeavor, entirely without benefit.

“Kausika! What do you think? Can magical illusions, dreams, echoes, reflected images, mirages, flashes of lightning, transformations, and illusory cities be protected?”

Sakra, Lord of the Devas, replied, “No, Venerable Sir!”

Subhuti said, “Kausika! Wishing to protect bodhisattvas who practice prajnaparamita is likewise a deluded and wearisome endeavor, entirely without benefit.

“Kausika! What do you think? Can all Tathagatas, Arhats, Perfectly Enlightened Ones, and the miraculous transformations created by the Buddhas be protected?”

Sakra, Lord of the Devas, replied, “No, Venerable Sir!”

Subhuti said, “Kausika! Wishing to protect bodhisattvas who practice prajnaparamita is likewise a deluded and wearisome endeavor, entirely without benefit.

“Kausika! What do you think? Can suchness, the dharma-dhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of empty space, and the inconceivable realm be protected?”

Sakra, Lord of the Devas, replied, “No, Venerable Sir!”

Subhuti said, “Kausika! Wishing to protect bodhisattvas who practice prajnaparamita is likewise a deluded and wearisome endeavor, entirely without benefit.”

At that time, Sakra, Lord of the Devas, asked the Venerable Subhuti:

“Venerable Sir! How is it that great bodhisattvas practicing prajnaparamita, although knowing all dharmas to be like magical illusions, dreams, echoes, reflected images, mirages, luminous appearances, transformations, and illusory cities, do not apprehend them as magical illusions, dreams, echoes, reflected images, mirages, luminous appearances, transformations, or illusory cities; do not apprehend them as arising from magical illusions, dreams, echoes, reflected images, mirages, luminous appearances, transformations, or illusory cities; do not apprehend them as belonging to magical illusions, dreams, echoes, reflected images, mirages, luminous appearances, transformations, or illusory cities;

and do not apprehend them as depending upon magical illusions, dreams, echoes, reflected images, mirages, luminous appearances, transformations, or illusory cities?”

Subhuti replied, “Kausika! If great bodhisattvas practicing prajnaparamita do not apprehend form as form, or feeling, perception, formations, or consciousness as such; do not apprehend them as arising from form, feeling, perception, formations, or consciousness; do not apprehend them as belonging to form, feeling, perception, formations, or consciousness; and do not apprehend them as depending upon form, feeling, perception, formations, or consciousness—then those great bodhisattvas practicing prajnaparamita, although knowing all dharmas to be like magical illusions and so forth, up to illusory cities, do not apprehend them as magical illusions and so forth, up to illusory cities; do not apprehend them as arising from magical illusions and so forth, up to illusory cities;

do not apprehend them as belonging to magical illusions and so forth, up to illusory cities; and do not apprehend them as depending upon magical illusions and so forth, up to illusory cities.

“Kausika! If great bodhisattvas practicing prajnaparamita do not apprehend the eye ayatana as the eye ayatana, or the ear, nose, tongue, body, or mind ayatana as such; do not apprehend them as arising from the eye ayatana, or from the ear, nose, tongue, body, or mind ayatana; do not apprehend them as belonging to the eye ayatana, or to the ear, nose, tongue, body, or mind ayatana; and do not apprehend them as depending upon the eye ayatana, or upon the ear, nose, tongue, body, or mind ayatana—then those great bodhisattvas practicing prajnaparamita, although knowing all dharmas to be like magical illusions and so forth, up to illusory cities, do not apprehend them as magical illusions and so forth, up to illusory cities;

do not apprehend them as arising from magical illusions and so forth, up to illusory cities; do not apprehend them as belonging to magical illusions and so forth, up to illusory cities; and do not apprehend them as depending upon magical illusions and so forth, up to illusory cities.

“Kausika! If great bodhisattvas practicing prajnaparamita do not apprehend the form ayatana as the form ayatana, or the sound, odor, taste, touch, or dharma ayatana as such; do not apprehend them as arising from the form ayatana, or from the sound, odor, taste, touch, or dharma ayatana; do not apprehend them as belonging to the form ayatana, or to the sound, odor, taste, touch, or dharma ayatana; and do not apprehend them as depending upon the form ayatana, or upon the sound, odor, taste, touch, or dharma ayatana—then those great bodhisattvas practicing prajnaparamita, although knowing all dharmas to be like magical illusions and so forth, up to illusory cities, do not apprehend them as magical illusions and so forth, up to illusory cities;

do not apprehend them as arising from magical illusions and so forth, up to illusory cities; do not apprehend them as belonging to magical illusions and so forth, up to illusory cities; and do not apprehend them as depending upon magical illusions and so forth, up to illusory cities.”

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact; nor does he apprehend anything as arising from the eye dhatu, from the form dhatu, through to the feelings that arise conditioned by eye-contact; nor does he apprehend anything as belonging to the eye dhatu, belonging to the form dhatu, through to belonging to the feelings that arise conditioned by eye-contact; nor does he apprehend anything as relying upon the eye dhatu, relying upon the form dhatu, through to relying upon the feelings that arise conditioned by eye-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact; nor does he apprehend anything as arising from the ear dhatu, from the sound dhatu, through to the feelings that arise conditioned by ear-contact; nor does he apprehend anything as belonging to the ear dhatu, belonging to the sound dhatu, through to belonging to the feelings that arise conditioned by ear-contact; nor does he apprehend anything as relying upon the ear dhatu, relying upon the sound dhatu, through to relying upon the feelings that arise conditioned by ear-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact; nor does he apprehend anything as arising from the nose dhatu, from the odor dhatu, through to the feelings that arise conditioned by nose-contact; nor does he apprehend anything as belonging to the nose dhatu, belonging to the odor dhatu, through to belonging to the feelings that arise conditioned by nose-contact; nor does he apprehend anything as relying upon the nose dhatu, relying upon the odor dhatu, through to relying upon the feelings that arise conditioned by nose-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact; nor does he apprehend anything as arising from the tongue dhatu, from the taste dhatu, through to the feelings that arise conditioned by tongue-contact; nor does he apprehend anything as belonging to the tongue dhatu, belonging to the taste dhatu, through to belonging to the feelings that arise conditioned by tongue-contact; nor does he apprehend anything as relying upon the tongue dhatu, relying upon the taste dhatu, through to relying upon the feelings that arise conditioned by tongue-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; nor does he apprehend anything as arising from the body dhatu, from the tangible-object dhatu, through to the feelings that arise conditioned by body-contact; nor does he apprehend anything as belonging to the body dhatu, belonging to the tangible-object dhatu, through to belonging to the feelings that arise conditioned by body-contact; nor does he apprehend anything as relying upon the body dhatu, relying upon the tangible-object dhatu, through to relying upon the feelings that arise conditioned by body-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact; nor does he apprehend anything as arising from the mind dhatu, from the mental-object dhatu, through to the feelings that arise conditioned by mind-contact; nor does he apprehend anything as belonging to the mind dhatu, belonging to the mental-object dhatu, through to belonging to the feelings that arise conditioned by mind-contact; nor does he apprehend anything as relying upon the mind dhatu, relying upon the mental-object dhatu, through to relying upon the feelings that arise conditioned by mind-contact.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend the earth dhatu, the water, fire, wind, space, or consciousness dhatu; nor does he apprehend anything as arising from the earth dhatu or from the water, fire, wind, space, or consciousness dhatu; nor does he apprehend anything as belonging to the earth dhatu or belonging to the water, fire, wind, space, or consciousness dhatu; nor does he apprehend anything as relying upon the earth dhatu or relying upon the water, fire, wind, space, or consciousness dhatu.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend ignorance, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or despair; nor does he apprehend anything as arising from ignorance, from volitional formations, through to arising from aging and death, sorrow, lamentation, pain, grief, and despair; nor does he apprehend anything as belonging to ignorance, belonging to volitional formations, through to belonging to aging and death, sorrow, lamentation, pain, grief, and despair;

nor does he apprehend anything as relying upon ignorance, relying upon volitional formations, through to relying upon aging and death, sorrow, lamentation, pain, grief, and despair.

Such is a great bodhisattva practicing prajnaparamita. Although he knows that all dharmas are like illusions, through to being like an illusory city, he does not apprehend them as illusions, through to an illusory city; nor does he apprehend them as arising from illusions, through to arising from an illusory city; nor does he apprehend them as belonging to illusions, through to belonging to an illusory city; nor does he apprehend them as relying upon illusions, through to relying upon an illusory city.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend it as the perfection of generosity, the perfection of pure morality, patience, diligence, meditation, or wisdom; nor does he apprehend that it is because of the perfection of generosity, because of the perfection of pure morality, and so forth, up to because of the perfection of wisdom; nor does he apprehend that it belongs to the perfection of generosity, belongs to the perfection of pure morality, and so forth, up to belongs to the perfection of wisdom; nor does he apprehend that it is by relying upon the perfection of generosity, relying upon the perfection of pure morality, and so forth, up to relying upon the perfection of wisdom that a great bodhisattva practices prajnaparamita.

Although he knows that all dharmas are like magical illusions, and so forth, up to like illusory cities, he does not apprehend them as magical illusions, and so forth, up to as illusory cities; nor does he apprehend that they are because of magical illusions, and so forth, up to because of illusory cities; nor does he apprehend that they belong to magical illusions, and so forth, up to belong to illusory cities; nor does he apprehend that they rely upon magical illusions, and so forth, up to rely upon illusory cities.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend it as the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of non-dispersal, the emptiness of non-alteration, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the nonexistence of intrinsic nature;

nor does he apprehend that it is because of the emptiness of internal phenomena, because of the emptiness of external phenomena, and so forth, up to because of the emptiness of the nonexistence of intrinsic nature; nor does he apprehend that it belongs to the emptiness of internal phenomena, belongs to the emptiness of external phenomena, and so forth, up to belongs to the emptiness of the nonexistence of intrinsic nature; nor does he apprehend that it is by relying upon the emptiness of internal phenomena, relying upon the emptiness of external phenomena, and so forth, up to relying upon the emptiness of the nonexistence of intrinsic nature that a great bodhisattva practices prajnaparamita.

Although he knows that all dharmas are like magical illusions, and so forth, up to like illusory cities, he does not apprehend them as magical illusions, and so forth, up to as illusory cities; nor does he apprehend that they are because of magical illusions, and so forth, up to because of illusory cities; nor does he apprehend that they belong to magical illusions, and so forth, up to belong to illusory cities; nor does he apprehend that they rely upon magical illusions, and so forth, up to rely upon illusory cities.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend it as suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm; nor does he apprehend that it is because of suchness, because of the dharma realm, and so forth, up to because of the inconceivable realm; nor does he apprehend that it belongs to suchness, belongs to the dharma realm, and so forth, up to belongs to the inconceivable realm;

nor does he apprehend that it is by relying upon suchness, relying upon the dharma realm, and so forth, up to relying upon the inconceivable realm that a great bodhisattva practices prajnaparamita.

Although he knows that all dharmas are like magical illusions, and so forth, up to like illusory cities, he does not apprehend them as magical illusions, and so forth, up to as illusory cities; nor does he apprehend that they are because of magical illusions, and so forth, up to because of illusory cities; nor does he apprehend that they belong to magical illusions, and so forth, up to belong to illusory cities; nor does he apprehend that they rely upon magical illusions, and so forth, up to rely upon illusory cities.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend it as the Noble Truth of suffering or as the Noble Truths of the origin of suffering, cessation, and the path; nor does he apprehend that it is because of the Noble Truth of suffering or because of the Noble Truths of the origin of suffering, cessation, and the path; nor does he apprehend that it belongs to the Noble Truth of suffering or belongs to the Noble Truths of the origin of suffering, cessation, and the path; nor does he apprehend that it is by relying upon the Noble Truth of suffering or relying upon the Noble Truths of the origin of suffering, cessation, and the path that a great bodhisattva practices prajnaparamita.

Although he knows that all dharmas are like magical illusions, and so forth, up to like illusory cities, he does not apprehend them as magical illusions, and so forth, up to as illusory cities; nor does he apprehend that they are because of magical illusions, and so forth, up to because of illusory cities; nor does he apprehend that they belong to magical illusions, and so forth, up to belong to illusory cities; nor does he apprehend that they rely upon magical illusions, and so forth, up to rely upon illusory cities.

O Kausika! When a great bodhisattva practices prajnaparamita, he does not apprehend it as the four meditative absorptions, the four immeasurables, or the four formless concentrations; nor does he apprehend that it is because of the four meditative absorptions, because of the four immeasurables, or because of the four formless concentrations; nor does he apprehend that it belongs to the four meditative absorptions, belongs to the four immeasurables, or belongs to the four formless concentrations; nor does he apprehend that it is by relying upon the four meditative absorptions, relying upon the four immeasurables, or relying upon the four formless concentrations that a great bodhisattva practices prajnaparamita.

Although he knows that all dharmas are like magical illusions, and so forth, up to like illusory cities, he does not apprehend them as magical illusions, and so forth, up to as illusory cities; nor does he apprehend that they are because of magical illusions, and so forth, up to because of illusory cities; nor does he apprehend that they belong to magical illusions, and so forth, up to belong to illusory cities; nor does he apprehend that they rely upon magical illusions, and so forth, up to rely upon illusory cities.

Fascicle 291

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