大般若波羅蜜多經

XXXVI. CHAPTER ON ATTACHMENT TO

AND NON-ATTACHMENT TO CHARACTERISTICS

06

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality as such; neither does he apprehend them as arising through the eight liberations, through the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; nor does he apprehend them as belonging to the eight liberations, belonging to the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the eight liberations, relying upon the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as such; neither does he apprehend them as arising through the four foundations of mindfulness, through the four right efforts, up to and including through the Noble Eightfold Path; nor does he apprehend them as belonging to the four foundations of mindfulness, belonging to the four right efforts, up to and including belonging to the Noble Eightfold Path;

nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the four foundations of mindfulness, relying upon the four right efforts, up to and including relying upon the Noble Eightfold Path.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the liberation gateway of emptiness or the liberation gateways of signlessness and wishlessness as such; neither does he apprehend them as arising through the liberation gateway of emptiness or through the liberation gateways of signlessness and wishlessness; nor does he apprehend them as belonging to the liberation gateway of emptiness or belonging to the liberation gateways of signlessness and wishlessness; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the liberation gateway of emptiness or relying upon the liberation gateways of signlessness and wishlessness.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the ten bodhisattva grounds as such; neither does he apprehend them as arising through the ten bodhisattva grounds; nor does he apprehend them as belonging to the ten bodhisattva grounds; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the ten bodhisattva grounds. Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities;

nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the five kinds of eyes or the six superknowledges as such; neither does he apprehend them as arising through the five kinds of eyes or through the six superknowledges; nor does he apprehend them as belonging to the five kinds of eyes or belonging to the six superknowledges; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the five kinds of eyes or relying upon the six superknowledges.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the ten powers of a Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as such; neither does he apprehend them as arising through the ten powers of a Buddha, through the four fearlessnesses, up to and including through the eighteen distinctive qualities of a Buddha; nor does he apprehend them as belonging to the ten powers of a Buddha, belonging to the four fearlessnesses, up to and including belonging to the eighteen distinctive qualities of a Buddha;

nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the ten powers of a Buddha, relying upon the four fearlessnesses, up to and including relying upon the eighteen distinctive qualities of a Buddha.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the Dharma of non-forgetfulness or the nature of perpetual equanimity as such; neither does he apprehend them as arising through the Dharma of non-forgetfulness or through the nature of perpetual equanimity; nor does he apprehend them as belonging to the Dharma of non-forgetfulness or belonging to the nature of perpetual equanimity; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the Dharma of non-forgetfulness or relying upon the nature of perpetual equanimity.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects as such; neither does he apprehend them as arising through the knowledge of all things, through the knowledge of the aspects of the path, or through the knowledge of all aspects; nor does he apprehend them as belonging to the knowledge of all things, belonging to the knowledge of the aspects of the path, or belonging to the knowledge of all aspects; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon the knowledge of all things, relying upon the knowledge of the aspects of the path, or relying upon the knowledge of all aspects.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kośika! When a great bodhisattva practices prajnaparamita, he does not apprehend all dharani gateways or all samadhi gateways as such; neither does he apprehend them as arising through all dharani gateways or through all samadhi gateways; nor does he apprehend them as belonging to all dharani gateways or belonging to all samadhi gateways; nor does he apprehend that a great bodhisattva practices prajnaparamita by relying upon all dharani gateways or relying upon all samadhi gateways.

Although he knows that all dharmas are like magical illusions, up to and including illusory cities, he does not apprehend them as magical illusions, up to and including illusory cities; neither does he apprehend them as arising through magical illusions, up to and including through illusory cities; nor does he apprehend them as belonging to magical illusions, up to and including belonging to illusory cities; nor does he apprehend them as relying upon magical illusions, up to and including relying upon illusory cities.

Kausika! If a great bodhisattva practicing prajnaparamita does not apprehend the fruit of stream-entry as such, the fruit of once-returning, non-returning, or arhatship as such; does not apprehend anything as being due to the fruit of stream-entry, the fruit of once-returning, non-returning, or arhatship; does not apprehend anything as belonging to the fruit of stream-entry, the fruit of once-returning, non-returning, or arhatship; and does not apprehend anything as relying upon the fruit of stream-entry, the fruit of once-returning, non-returning, or arhatship—then that great bodhisattva practices prajnaparamita.

Although knowing that all dharmas are like illusions, up to and including illusory cities, the bodhisattva does not apprehend them as illusions, up to and including illusory cities; does not apprehend them as being due to illusions, up to and including illusory cities; does not apprehend them as belonging to illusions, up to and including illusory cities; and does not apprehend them as relying upon illusions, up to and including illusory cities.

Kausika! If a great bodhisattva practicing prajnaparamita does not apprehend the attainment of a pratyekabuddha as such; does not apprehend anything as being due to the attainment of a pratyekabuddha; does not apprehend anything as belonging to the attainment of a pratyekabuddha; and does not apprehend anything as relying upon the attainment of a pratyekabuddha—then that great bodhisattva practices prajnaparamita. Although knowing that all dharmas are like illusions, up to and including illusory cities, the bodhisattva does not apprehend them as illusions, up to and including illusory cities; does not apprehend them as being due to illusions, up to and including illusory cities; does not apprehend them as belonging to illusions, up to and including illusory cities;

and does not apprehend them as relying upon illusions, up to and including illusory cities.

Kausika! If a great bodhisattva practicing prajnaparamita does not apprehend all the practices of a great bodhisattva as such; does not apprehend anything as being due to all the practices of a great bodhisattva; does not apprehend anything as belonging to all the practices of a great bodhisattva; and does not apprehend anything as relying upon all the practices of a great bodhisattva—then that great bodhisattva practices prajnaparamita.

Although knowing that all dharmas are like illusions, up to and including illusory cities, the bodhisattva does not apprehend them as illusions, up to and including illusory cities; does not apprehend them as being due to illusions, up to and including illusory cities; does not apprehend them as belonging to illusions, up to and including illusory cities; and does not apprehend them as relying upon illusions, up to and including illusory cities.

Kausika! If a great bodhisattva practicing prajnaparamita does not apprehend the supreme enlightenment of the Buddhas as such; does not apprehend anything as being due to the supreme enlightenment of the Buddhas; does not apprehend anything as belonging to the supreme enlightenment of the Buddhas; and does not apprehend anything as relying upon the supreme enlightenment of the Buddhas—then that great bodhisattva practices prajnaparamita.

Although knowing that all dharmas are like illusions, up to and including illusory cities, the bodhisattva does not apprehend them as illusions, up to and including illusory cities; does not apprehend them as being due to illusions, up to and including illusory cities; does not apprehend them as belonging to illusions, up to and including illusory cities; and does not apprehend them as relying upon illusions, up to and including illusory cities.

Kausika! A great bodhisattva who practices prajnaparamita in this way knows that all dharmas are like illusions, dreams, echoes, reflected images, mirages, shadows of light, magical transformations, and illusory cities. Yet that great bodhisattva does not apprehend them as illusions, dreams, echoes, reflected images, mirages, shadows of light, magical transformations, or illusory cities; does not apprehend them as being due to illusions, dreams, echoes, reflected images, mirages, shadows of light, magical transformations, or illusory cities; does not apprehend them as belonging to illusions, dreams, echoes, reflected images, mirages, shadows of light, magical transformations, or illusory cities;

and does not apprehend them as relying upon illusions, dreams, echoes, reflected images, mirages, shadows of light, magical transformations, or illusory cities.

XXXVII. CHAPTER ON THE CHARACTERISTICS OF PRAJNAPARAMITA

01

At that time, through the Buddha’s spiritual power, within this three-thousand-great-thousand world system were devas of the Four Great Kings Heaven, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Magical Creations, the Heaven of Mastery over Others’ Creations, the Brahma Assembly Heaven, the Brahma Ministers Heaven, the Brahma Retinue Heaven, the Great Brahma Heaven, the Light Heaven, the Lesser Light Heaven, the Immeasurable Light Heaven, the Heaven of Utmost Purity through Light, the Purity Heaven, the Lesser Purity Heaven, the Immeasurable Purity Heaven, the Universal Purity Heaven, the Vast Heaven, the Lesser Vast Heaven, the Immeasurable Vast Heaven, the Vast Fruit Heaven, the Untroubled Heaven, the Unafflicted Heaven,

the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanistha Heaven.

All these devas scattered from afar sublime celestial sandalwood powder as an offering to the Buddha. They then approached the Buddha, bowed their heads at his feet, and withdrew to stand to one side.

At that time, the lords of the realm of the Four Heavenly Kings, Sakra, lord of the devas, the Great Brahma Deva King, lord of the Saha world, and the devas of the Heaven of Utmost Purity through Light, the Universal Purity Heaven, the Vast Fruit Heaven, the Pure Abodes, and so forth, through the Buddha’s spiritual power that enabled them to recollect clearly, all saw a thousand Buddhas in the ten directions proclaiming prajnaparamita, with the meanings, chapter titles, and terminology all identical. In each place, the foremost bhiksu who requested the Buddha to teach prajnaparamita was named Subhuti, and the leader of the celestial assembly who raised questions concerning prajnaparamita was named Sakra.

The Blessed One then addressed the Venerable Subhuti:

“When the great bodhisattva Maitreya attains supreme enlightenment, he too will proclaim this profound prajnaparamita in this very place. The future Buddhas of this fortunate kalpa will likewise proclaim this profound prajnaparamita in this very place.”

The Venerable Subhuti then said to the Buddha:

“Blessed One! When the great bodhisattva Maitreya attains supreme enlightenment, by means of what dharmas and what aspects will he proclaim this profound prajnaparamita?”

The Buddha said: “Subhuti! When the great bodhisattva Maitreya attains supreme enlightenment, he will proclaim this profound prajnaparamita by teaching that form is neither permanent nor impermanent, neither pleasurable nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

He will proclaim this profound prajnaparamita by teaching that feeling, perception, formations, and consciousness are neither permanent nor impermanent, neither pleasurable nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.”

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the eye ayatana as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the ear, nose, tongue, body, and mind ayatanas as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the form ayatana as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the sound, odor, taste, tangible-object, and mental-object ayatanas as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the eye dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the ear dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the nose dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the tongue dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the body dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the mind dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the earth dhatu as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the water, fire, wind, space, and consciousness dhatus as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of ignorance as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the perfection of generosity as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the emptiness of internal phenomena as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of immutability, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as neither permanent nor impermanent, neither pleasant nor painful,

neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither detached nor undetached, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of suchness, which is neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the dhatu of Dharma, the nature of Dharma, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of the Noble Truth of suffering, which is neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of the four meditative absorptions, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the four immeasurables and the four formless attainments, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of the eight liberations, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the eight spheres of mastery, the nine successive attainments, and the ten totalities, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of the four foundations of mindfulness, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means 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, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains supreme perfect enlightenment, he will expound such profound prajnaparamita by means of the gateway to liberation through emptiness, which is neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the gateways to liberation through signlessness and wishlessness, which are neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither peaceful nor unpeaceful, neither separated nor not separated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the ten bodhisattva grounds as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the five kinds of eyes as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the six superknowledges as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the ten powers of a Buddha as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the Dharma of never forgetting as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the nature of constant equanimity as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the knowledge of all things as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the knowledge of path aspects and the knowledge of all aspects as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of all dharani gateways as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of all samadhi gateways as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect awakening, he will expound such profound prajnaparamita by means of the fruit of stream-entry as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present;

he will expound such profound prajnaparamita by means of the fruits of once-returning, non-returning, and arhatship as neither permanent nor impermanent, neither blissful nor suffering, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither separated nor unseparated, neither bound nor liberated, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the fruit of a pratyekabuddha as neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither liberated nor unliberated, neither bound nor released, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of all the practices of great bodhisattvas as neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither liberated nor unliberated, neither bound nor released, neither existent nor nonexistent, neither past nor future nor present.

Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will expound such profound prajnaparamita by means of the unsurpassed perfect enlightenment of the Buddhas as neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, neither tranquil nor untranquil, neither liberated nor unliberated, neither bound nor released, neither existent nor nonexistent, neither past nor future nor present.

At that time, the Venerable Subhuti again addressed the Buddha:

World-Honored One! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, what dharmas will he realize, and what dharmas will he teach?

The Buddha said: Subhuti! When the great bodhisattva Maitreya attains unsurpassed perfect enlightenment, he will realize the ultimate purity of form and teach the ultimate purity of form; he will realize the ultimate purity of feeling, perception, formations, and consciousness and teach the ultimate purity of feeling, perception, formations, and consciousness; he will realize the ultimate purity of the eye ayatana and teach the ultimate purity of the eye ayatana; he will realize the ultimate purity of the ear, nose, tongue, body, and mind ayatanas and teach the ultimate purity of the ear, nose, tongue, body, and mind ayatanas; he will realize the ultimate purity of the form ayatana and teach the ultimate purity of the form ayatana;

he will realize the ultimate purity of the sound, odor, taste, tangible-object, and dharma ayatanas and teach the ultimate purity of the sound, odor, taste, tangible-object, and dharma ayatanas; he will realize the ultimate purity of the eye dhatu and teach the ultimate purity of the eye dhatu; he will realize the ultimate purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, and teach the ultimate purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; he will realize the ultimate purity of the ear dhatu and teach the ultimate purity of the ear dhatu;

he will realize the ultimate purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, and teach the ultimate purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; he will realize the ultimate purity of the nose dhatu and teach the ultimate purity of the nose dhatu; he will realize the ultimate purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, and teach the ultimate purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition;

he will realize the ultimate purity of the tongue dhatu and teach the ultimate purity of the tongue dhatu; he will realize the ultimate purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, and teach the ultimate purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; he will realize the ultimate purity of the body dhatu and teach the ultimate purity of the body dhatu;

he will realize the ultimate purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, and teach the ultimate purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; he will realize the ultimate purity of the mind dhatu and teach the ultimate purity of the mind dhatu; he will realize the ultimate purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, and teach the ultimate purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition;

he will realize the ultimate purity of the earth dhatu and teach the ultimate purity of the earth dhatu; he will realize the ultimate purity of the water, fire, wind, space, and consciousness dhatus and teach the ultimate purity of the water, fire, wind, space, and consciousness dhatus; he will realize the ultimate purity of ignorance and teach the ultimate purity of ignorance;

he will realize the ultimate purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and teach the ultimate purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress.

Fascicle 292

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