大般若波羅蜜多經

XXXVIII. CHAPTER ON THE PARAMITAS

02

“Blessed One! Such prajnaparamita is the paramita of the Buddha’s ten powers.”

The Buddha said, “So it is, because through it one attains all invincible dharmas.”

“Blessed One! Such prajnaparamita is the paramita of the four fearlessnesses.”

The Buddha said, “So it is, because through it one attains the irreversible knowledge of the aspects of the paths.”

“Blessed One! Such prajnaparamita is the paramita of the four unobstructed analytical knowledges.”

The Buddha said, “So it is, because through it one attains the unobstructed knowledge of all aspects.”

“Blessed One! Such prajnaparamita is the paramita of great loving-kindness.”

The Buddha said, “So it is, because it brings happiness to all sentient beings.”

“Blessed One! Such prajnaparamita is the paramita of great compassion.”

The Buddha said, “So it is, because it benefits all sentient beings.”

“Blessed One! Such prajnaparamita is the paramita of great sympathetic joy.”

The Buddha said, “So it is, because it never abandons any sentient being.”

“Blessed One! Such prajnaparamita is the paramita of great equanimity.”

The Buddha said, “So it is, because the mind is impartial toward all sentient beings.”

“Blessed One! Such prajnaparamita is the paramita of the eighteen distinctive qualities of a Buddha.”

The Buddha said, “So it is, because it transcends all dharmas of the shravakas and pratyekabuddhas.”

“Blessed One! Such prajnaparamita is the paramita of the quality of never forgetting.”

The Buddha said, “So it is, because the quality of never forgetting cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the nature of constant equanimity.”

The Buddha said, “So it is, because the quality of constant equanimity cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of all dharani gateways.”

The Buddha said, “So it is, because the dharmas of complete retention cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of all samadhi gateways.”

The Buddha said, “So it is, because the dharmas of meditative concentration cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the knowledge of all things.”

The Buddha said, “So it is, because the dharma of the knowledge of all things cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the knowledge of the aspects of the paths.”

The Buddha said, “So it is, because the dharma of the knowledge of the aspects of the paths cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the knowledge of all aspects.”

The Buddha said, “So it is, because the dharma of the knowledge of all aspects cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of all the practices of great bodhisattvas.”

The Buddha said, “So it is, because the dharma of all the practices of great bodhisattvas cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the supreme awakening of all Buddhas.”

The Buddha said, “So it is, because the dharma of the supreme awakening of all Buddhas cannot be apprehended.”

“Blessed One! Such prajnaparamita is the paramita of the Tathagata.”

The Buddha said, “So it is, because the Tathagata is able to teach all dharmas in accordance with reality.”

“Blessed One! Such prajnaparamita is the paramita of spontaneity.”

The Buddha said, “So it is, because through it one attains mastery over all dharmas.”

“Blessed One! Such prajnaparamita is the paramita of Perfect, Complete Awakening.”

The Buddha said, “So it is, because through it one is able to awaken correctly and equally to all aspects of all dharmas.”

XXXIX. CHAPTER ON THE MERIT OF HEARING WHAT IS DIFFICULT TO HEAR

01

At that time, Shakra, Lord of the Gods, thought: If any good man or good woman has in the past approached and made offerings to immeasurable Tathagatas, Arhats, Perfectly and Completely Awakened Ones, made vast vows, planted roots of virtue, and been embraced and guided by many good spiritual friends, only then can that person now hear the name and merits of such prajnaparamita—how much more so if that person regularly copies, reads, recites, accepts, and retains it; reflects upon it in accordance with reason; expounds it to others; or, according to that person’s ability, practices in accordance with its teachings.

It should be known that this person, in the presence of immeasurable Buddhas in the past, drew near and attended them, reverently made offerings to them, honored and praised them, and planted roots of virtue. That person previously heard prajnaparamita and, having heard it, accepted and retained it, reflected upon it, read and recited it, expounded it to others, and practiced in accordance with its teachings; or regularly asked and answered questions concerning this sutra.

Through the power of that merit, this person is now able to do likewise.

If any good man or good woman has previously made offerings to immeasurable Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and possesses pure merit, then upon hearing this prajnaparamita that person’s mind will not be startled, frightened, or terrified. Having heard it, that person will believe in and delight in it and practice in accordance with its teachings. It should be known that for many hundreds of millions of kalpas, this person has cultivated the paramitas of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, and therefore is able to accomplish this in the present life.

At that time, the Venerable Shariputra said to the Buddha, “Blessed One! If any good man or good woman hears the profound meaning of this prajnaparamita and is not startled, frightened, or terrified, and, having heard it, copies, reads, recites, accepts, and retains it; reflects upon it in accordance with reason; expounds it to others; or, according to that person’s ability, practices in accordance with its teachings, then it should be known that this person is like the great bodhisattvas on the stage of irreversibility.

Why is this? Blessed One, such prajnaparamita is profound in meaning and exceedingly difficult to believe and understand. If in previous lives one had not long cultivated the paramitas of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, how could one hear it and immediately believe and understand it?

“Blessed One! If any good man or good woman, upon hearing prajnaparamita taught, disparages and slanders it, it should be known that in previous lives this person also disparaged this profound prajnaparamita. Why is this? Blessed One, because when this good man or good woman hears such profound prajnaparamita taught, the habitual tendencies from previous lives cause that person neither to believe in nor delight in it, and the person’s mind remains impure.”

“Blessed One! Those good men and good women have never drawn near to the Buddhas, bodhisattvas, and their assemblies of disciples, nor have they ever asked them: How should one practice the perfection of generosity? How should one practice the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?

How should one abide in the emptiness of the internal? How should one abide in the emptiness of the external, the emptiness of the internal and external, 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

How should one abide in suchness? How should one abide in the dharma realm, the nature of dharmas, 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, the ultimate reality, the realm of space, and the inconceivable realm? How should one abide in the Noble Truth of suffering?

How should one abide in the Noble Truths of the origin, cessation, and path? How should one cultivate the four meditative concentrations? How should one cultivate the four immeasurables and the four formless absorptions?

How should one cultivate the eight liberations? How should one cultivate the eight spheres of mastery, the nine successive absorptions, and the ten totalities? How should one cultivate the four foundations of mindfulness?

How should one cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path? How should one cultivate the liberation gateway of emptiness? How should one cultivate the liberation gateways of signlessness and wishlessness?

How should one cultivate the five kinds of eyes? How should one cultivate the six superknowledges? How should one cultivate the ten powers of a Buddha?

How should one cultivate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha? How should one cultivate the Dharma of never losing mindfulness? How should one cultivate the nature of constant equanimity?

How should one cultivate the knowledge of all things? How should one cultivate the knowledge of the aspects of the path and the knowledge of all aspects? How should one cultivate all dharani gateways?

How should one cultivate all samadhi gateways? How should one cultivate all the great practices of bodhisattvas? How should one cultivate the unsurpassed awakening of the Buddhas?

Therefore, when they now hear this profound prajnaparamita taught, they disparage and malign it, neither believing nor delighting in it, and their minds are not purified.”

At that time, Sakra, lord of the gods, said to Sariputra: “Venerable sir! The purport of such prajnaparamita is profound and exceedingly difficult to believe and understand. If good men or good women have long neither believed in nor understood generosity, pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and have long failed to cultivate them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and have long failed to abide in them, it is possible that,

upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood suchness, the dharma realm, the nature of dharmas, 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, the ultimate reality, the realm of space, and the inconceivable realm, and have long failed to abide in them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood the four Noble Truths and have long failed to abide in them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood the four meditative concentrations, the four immeasurables, and the four formless absorptions; or the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; or 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 awakening, and the eightfold noble path; or the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness; or the ten bodhisattva bhumis, and have long failed to cultivate them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood the five kinds of eyes and the six superknowledges; or the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; or the Dharma of never losing mindfulness and the nature of constant equanimity; or the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; or all dharani gateways and all samadhi gateways, and have long failed to cultivate them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“If good men or good women have long neither believed in nor understood the great practices of bodhisattvas or the unsurpassed awakening of the Buddhas, and have long failed to cultivate them, it is possible that, upon hearing prajnaparamita taught, they will be unable to believe or understand it and may even give rise to slander.

“Venerable sir! I now reverently pay homage to profound prajnaparamita. To pay homage to prajnaparamita is to pay homage to omniscient wisdom.”

At that time, the Buddha said to Sakra, lord of the gods: “Kausika! So it is! So it is! Just as you have said, to pay homage to prajnaparamita is to pay homage to omniscient wisdom. Why is this? Kausika, it is because the omniscient wisdom of all the Buddhas, the Blessed Ones, arises from prajnaparamita.

“Kausika! If good men or good women wish to abide in the omniscient wisdom of the Buddhas, they should abide in prajnaparamita. If they wish to give rise to the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, they should train in prajnaparamita. If they wish to eliminate all afflictions and their habitual tendencies, they should train in prajnaparamita. If they wish to realize unsurpassed awakening, turn the wondrous Dharma wheel, and deliver immeasurable multitudes of beings, they should train in prajnaparamita.

“If good men or good women wish, through skillful means, to establish sentient beings in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the state of a pratyekabuddha—or if they themselves wish to train in these—they should train in prajnaparamita.

“If good men or good women wish, through skillful means, to establish sentient beings in the unsurpassed awakening of a Buddha, they should train in prajnaparamita.

“If good men or good women wish, through skillful means, to establish sentient beings in the great practices of bodhisattvas and cause them to become irreversible—or if they themselves wish to cultivate these practices—they should train in prajnaparamita.

“If great bodhisattvas wish to subdue the hosts of Mara and vanquish non-Buddhist doctrines, they should train in prajnaparamita.”

If great bodhisattvas wish skillfully to embrace and sustain the Sangha of bhiksus, they should train in prajnaparamita.

At that time, Sakra, Lord of the Gods, addressed the Buddha: “World-Honored One! When great bodhisattvas practice prajnaparamita, how do they abide in form, and how do they abide in feeling, perception, formations, and consciousness? How do they cultivate form, and how do they cultivate feeling, perception, formations, and consciousness?

How do they abide in the eye ayatana, and how do they abide in the ear, nose, tongue, body, and mind ayatanas? How do they cultivate the eye ayatana, and how do they cultivate the ear, nose, tongue, body, and mind ayatanas? How do they abide in the form ayatana, and how do they abide in the sound, odor, taste, tangible-object, and dharma ayatanas?

How do they cultivate the form ayatana, and how do they cultivate the sound, odor, taste, tangible-object, and dharma ayatanas? How do they abide in the eye dhatu, and how do they abide in the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact? How do they cultivate the eye dhatu, the form dhatu, and so forth, through the feelings that arise conditioned by eye-contact?

How do they abide in the ear dhatu, and how do they abide in the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact? How do they cultivate the ear dhatu, the sound dhatu, and so forth, through the feelings that arise conditioned by ear-contact? How do they abide in the nose dhatu, and how do they abide in the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact?

How do they cultivate the nose dhatu, the odor dhatu, and so forth, through the feelings that arise conditioned by nose-contact? How do they abide in the tongue dhatu, and how do they abide in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact? How do they cultivate the tongue dhatu, the taste dhatu, and so forth, through the feelings that arise conditioned by tongue-contact?

How do they abide in the body dhatu, and how do they abide in the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact? How do they cultivate the body dhatu, the tangible-object dhatu, and so forth, through the feelings that arise conditioned by body-contact? How do they abide in the mind dhatu, and how do they abide in the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact?

How do they cultivate the mind dhatu, the dharma dhatu, and so forth, through the feelings that arise conditioned by mind-contact? How do they abide in the earth dhatu, and how do they abide in the water, fire, wind, space, and consciousness dhatus? How do they cultivate the earth dhatu, and how do they cultivate the water, fire, wind, space, and consciousness dhatus?

How do they abide in ignorance, and how do they abide in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress? How do they cultivate ignorance, formations, and so forth, through aging and death, sorrow, lamentation, pain, grief, and distress? How do they abide in the perfection of generosity, and how do they abide in the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?

How do they cultivate the perfection of generosity, the perfection of pure ethical discipline, and so forth, through prajnaparamita? How do they abide in internal emptiness, and how do they abide in external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

How do they cultivate internal emptiness, external emptiness, and so forth, through the emptiness of the self-nature of nonexistence? How do they abide in suchness, and how do they abide in the dharma dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?

How do they cultivate suchness, the dharma dhatu, and so forth, through the inconceivable realm? How do they abide in the Noble Truth of suffering, and how do they abide in the Noble Truths of the origin of suffering, cessation, and the path? How do they cultivate the Noble Truth of suffering, and how do they cultivate the Noble Truths of the origin of suffering, cessation, and the path?

How do they abide in the four meditative absorptions, and how do they abide in the four immeasurables and the four formless concentrations? How do they cultivate the four meditative absorptions, and how do they cultivate the four immeasurables and the four formless concentrations? How do they abide in the eight liberations, and how do they abide in the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

How do they cultivate the eight liberations, and how do they cultivate the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality? How do they abide in the four foundations of mindfulness, and how do they abide in the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path? How do they cultivate the four foundations of mindfulness, the four right efforts, and so forth, through the eightfold noble path?

How do they abide in the liberation gateway of emptiness, and how do they abide in the liberation gateways of signlessness and wishlessness? How do they cultivate the liberation gateway of emptiness, and how do they cultivate the liberation gateways of signlessness and wishlessness? How do they abide in the ten bodhisattva grounds?

How do they cultivate the ten bodhisattva grounds? How do they abide in the five kinds of eyes, and how do they abide in the six superknowledges? How do they cultivate the five kinds of eyes, and how do they cultivate the six superknowledges?

How do they abide in the ten powers of a Buddha, and how do they abide in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha? How do they cultivate the ten powers of a Buddha, the four fearlessnesses, and so forth, through the eighteen unique qualities of a Buddha? How do they abide in the quality of never losing mindfulness, and how do they abide in the nature of constant equanimity?

How do they cultivate the quality of never losing mindfulness, and how do they cultivate the nature of constant equanimity? How do they abide in the knowledge of all things, and how do they abide in the knowledge of the aspects of the paths and the knowledge of all aspects? How do they cultivate the knowledge of all things, and how do they cultivate the knowledge of the aspects of the paths and the knowledge of all aspects?

How do they abide in all dharani gateways, and how do they abide in all samadhi gateways? How do they cultivate all dharani gateways, and how do they cultivate all samadhi gateways? How do they abide in the fruit of stream-entry, and how do they abide in the fruits of once-returning, non-returning, and arhatship?

How do they cultivate the fruit of stream-entry, and how do they cultivate the fruits of once-returning, non-returning, and arhatship? How do they abide in the fruit of pratyekabuddhahood? How do they cultivate the fruit of pratyekabuddhahood?

How do they abide in all the practices of great bodhisattvas? How do they cultivate all the practices of great bodhisattvas? How do they abide in the unsurpassed awakening of the Buddhas?

How do they cultivate the unsurpassed awakening of the Buddhas?”

At that time, the Buddha said to Sakra, Lord of the Gods: “Kausika! Excellent, excellent! Relying upon the Buddha’s spiritual power, you are now able to ask the Tathagata about such profound meanings. Listen well! Listen well and reflect carefully, and I shall explain them to you.”

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates form, that itself is abiding in and cultivating form; if he neither abides in nor cultivates feeling, perception, formations, or consciousness, that itself is abiding in and cultivating feeling, perception, formations, and consciousness. Why is this? Kausika! Because the form through consciousness in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the eye ayatana, that itself is abiding in and cultivating the eye ayatana; if he neither abides in nor cultivates the ear, nose, tongue, body, or mind ayatana, that itself is abiding in and cultivating the ear, nose, tongue, body, and mind ayatanas. Why is this? Kausika! Because the eye ayatana through the mind ayatana in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the form ayatana, that itself is abiding in and cultivating the form ayatana; if he neither abides in nor cultivates the sound, odor, taste, tangible-object, or dharma ayatana, that itself is abiding in and cultivating the sound, odor, taste, tangible-object, and dharma ayatanas. Why is this? Kausika! Because the form ayatana through the dharma ayatana in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the eye dhatu, that itself is abiding in and cultivating the eye dhatu; if he neither abides in nor cultivates the form dhatu, the eye-consciousness dhatu, eye contact, or the feelings that arise conditioned by eye contact, that itself is abiding in and cultivating the form dhatu through the feelings that arise conditioned by eye contact. Why is this? Kausika! Because the eye dhatu through the feelings that arise conditioned by eye contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the ear dhatu, that itself is abiding in and cultivating the ear dhatu; if he neither abides in nor cultivates the sound dhatu, the ear-consciousness dhatu, ear contact, or the feelings that arise conditioned by ear contact, that itself is abiding in and cultivating the sound dhatu through the feelings that arise conditioned by ear contact. Why is this? Kausika! Because the ear dhatu through the feelings that arise conditioned by ear contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the nose dhatu, that itself is abiding in and cultivating the nose dhatu; if he neither abides in nor cultivates the odor dhatu, the nose-consciousness dhatu, nose contact, or the feelings that arise conditioned by nose contact, that itself is abiding in and cultivating the odor dhatu through the feelings that arise conditioned by nose contact. Why is this? Kausika! Because the nose dhatu through the feelings that arise conditioned by nose contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the tongue dhatu, that itself is abiding in and cultivating the tongue dhatu; if he neither abides in nor cultivates the taste dhatu, the tongue-consciousness dhatu, tongue contact, or the feelings that arise conditioned by tongue contact, that itself is abiding in and cultivating the taste dhatu through the feelings that arise conditioned by tongue contact. Why is this? Kausika! Because the tongue dhatu through the feelings that arise conditioned by tongue contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the body dhatu, that itself is abiding in and cultivating the body dhatu; if he neither abides in nor cultivates the tangible-object dhatu, the body-consciousness dhatu, body contact, or the feelings that arise conditioned by body contact, that itself is abiding in and cultivating the tangible-object dhatu through the feelings that arise conditioned by body contact. Why is this? Kausika! Because the body dhatu through the feelings that arise conditioned by body contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the mind dhatu, that itself is abiding in and cultivating the mind dhatu; if he neither abides in nor cultivates the dharma dhatu, the mind-consciousness dhatu, mind contact, or the feelings that arise conditioned by mind contact, that itself is abiding in and cultivating the dharma dhatu through the feelings that arise conditioned by mind contact. Why is this? Kausika! Because the mind dhatu through the feelings that arise conditioned by mind contact in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the earth dhatu, that itself is abiding in and cultivating the earth dhatu; if he neither abides in nor cultivates the water, fire, wind, space, or consciousness dhatu, that itself is abiding in and cultivating the water, fire, wind, space, and consciousness dhatus. Why is this? Kausika! Because the earth dhatu through the consciousness dhatu in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates ignorance, that itself is abiding in and cultivating ignorance; if he neither abides in nor cultivates formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, or distress, that itself is abiding in and cultivating formations through aging and death, sorrow, lamentation, suffering, dejection, and distress. Why is this? Kausika! Because ignorance through aging and death, sorrow, lamentation, suffering, dejection, and distress in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the perfection of generosity, that itself is abiding in and cultivating the perfection of generosity; if he neither abides in nor cultivates the perfections of pure ethical discipline, patient endurance, diligence, meditation, or prajnaparamita, that itself is abiding in and cultivating the perfection of pure ethical discipline through prajnaparamita. Why is this? Kausika! Because the perfection of generosity through prajnaparamita in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the emptiness of internal phenomena, that itself is abiding in and cultivating the emptiness of internal phenomena;

if he neither abides in nor cultivates 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of inherent nature, or the emptiness of the inherent nature of nonbeing,

that itself is abiding in and cultivating the emptiness of external phenomena through the emptiness of the inherent nature of nonbeing.

Why is this? Kausika! Because the emptiness of internal phenomena through the emptiness of the inherent nature of nonbeing in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates suchness, that itself is abiding in and cultivating suchness; if he neither abides in nor cultivates the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, or the inconceivable realm, that itself is abiding in and cultivating the dharma dhatu through the inconceivable realm. Why is this? Kausika! Because suchness through the inconceivable realm in which one might abide and which one might cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the noble truth of suffering, this itself is abiding in and cultivating the noble truth of suffering; if he neither abides in nor cultivates the noble truths of the origin, cessation, and path, this itself is abiding in and cultivating the noble truths of the origin, cessation, and path. Why is this? Kausika! Because the noble truth of suffering and the noble truths of the origin, cessation, and path in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the four dhyanas, this itself is abiding in and cultivating the four dhyanas; if he neither abides in nor cultivates the four immeasurables and the four formless concentrations, this itself is abiding in and cultivating the four immeasurables and the four formless concentrations. Why is this? Kausika! Because the four dhyanas, the four immeasurables, and the four formless concentrations in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the eight liberations, this itself is abiding in and cultivating the eight liberations; if he neither abides in nor cultivates the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, this itself is abiding in and cultivating the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why is this? Kausika! Because the eight liberations through the ten spheres of totality in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the four foundations of mindfulness, this itself is abiding in and cultivating the four foundations of mindfulness; if he neither abides in nor cultivates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, this itself is abiding in and cultivating the four right efforts through the Noble Eightfold Path. Why is this? Kausika! Because the four foundations of mindfulness through the Noble Eightfold Path in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the gateway to liberation through emptiness, this itself is abiding in and cultivating the gateway to liberation through emptiness; if he neither abides in nor cultivates the gateways to liberation through signlessness and wishlessness, this itself is abiding in and cultivating the gateways to liberation through signlessness and wishlessness. Why is this? Kausika! Because the gateways to liberation through emptiness, signlessness, and wishlessness in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the ten bodhisattva bhumis, this itself is abiding in and cultivating the ten bodhisattva bhumis. Why is this? Kausika! Because the ten bodhisattva bhumis in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the five kinds of eyes, this itself is abiding in and cultivating the five kinds of eyes; if he neither abides in nor cultivates the six superknowledges, this itself is abiding in and cultivating the six superknowledges. Why is this? Kausika! Because the five kinds of eyes and the six superknowledges in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the ten powers of a Buddha, this itself is abiding in and cultivating the ten powers of a Buddha; if he neither abides in nor cultivates the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, this itself is abiding in and cultivating the four fearlessnesses through the eighteen unique qualities of a Buddha. Why is this? Kausika! Because the ten powers of a Buddha through the eighteen unique qualities of a Buddha in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the Dharma of non-forgetfulness, this itself is abiding in and cultivating the Dharma of non-forgetfulness; if he neither abides in nor cultivates the nature of perpetual equanimity, this itself is abiding in and cultivating the nature of perpetual equanimity. Why is this? Kausika! Because the Dharma of non-forgetfulness and the nature of perpetual equanimity in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the knowledge of all things, this itself is abiding in and cultivating the knowledge of all things; if he neither abides in nor cultivates the knowledge of the aspects of the paths and the knowledge of all aspects, this itself is abiding in and cultivating the knowledge of the aspects of the paths and the knowledge of all aspects. Why is this? Kausika! Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates all dharani gateways, this itself is abiding in and cultivating all dharani gateways; if he neither abides in nor cultivates all samadhi gateways, this itself is abiding in and cultivating all samadhi gateways. Why is this? Kausika! Because all dharani gateways and all samadhi gateways in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the fruit of stream-entry, this itself is abiding in and cultivating the fruit of stream-entry; if he neither abides in nor cultivates the fruits of once-returning, non-returning, and arhatship, this itself is abiding in and cultivating the fruits of once-returning, non-returning, and arhatship. Why is this? Kausika! Because the fruits of stream-entry, once-returning, non-returning, and arhatship in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the fruit of a pratyekabuddha, this itself is abiding in and cultivating the fruit of a pratyekabuddha. Why is this? Kausika! Because the fruit of a pratyekabuddha in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates all the practices of a great bodhisattva, this itself is abiding in and cultivating all the practices of a great bodhisattva. Why is this? Kausika! Because all the practices of a great bodhisattva in which one would abide and which one would cultivate cannot be apprehended.

Kausika! When a great bodhisattva practices prajnaparamita, if he neither abides in nor cultivates the supreme enlightenment of all Buddhas, this itself is abiding in and cultivating the supreme enlightenment of all Buddhas. Why is this? Kausika! Because the supreme enlightenment of all Buddhas in which one would abide and which one would cultivate cannot be apprehended.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, if with regard to form he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating form; if with regard to feeling, perception, formations, and consciousness he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating feeling, perception, formations, and consciousness. Why is this? Kausika! Because that great bodhisattva contemplates form through consciousness and finds that they cannot be apprehended in the past, future, or present.

Kausika! When a great bodhisattva practices prajnaparamita, if with regard to the eye ayatana he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the eye ayatana; if with regard to the ear, nose, tongue, body, and mind ayatanas he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the ear, nose, tongue, body, and mind ayatanas. Why is this? Kausika! Because that great bodhisattva contemplates the eye ayatana through the mind ayatana and finds that they cannot be apprehended in the past, future, or present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the sphere of visible form, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the sphere of visible form. If, with regard to the spheres of sound, smell, taste, touch, and mental objects, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the spheres of sound, smell, taste, touch, and mental objects. Why is this? Kausika, it is because that great bodhisattva contemplates the sphere of visible form through the sphere of mental objects and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the eye dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the eye dhatu. If, with regard to the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the visible-form dhatu through the feelings arising with eye-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the eye dhatu through the feelings arising with eye-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the ear dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the ear dhatu. If, with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the sound dhatu through the feelings arising with ear-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the ear dhatu through the feelings arising with ear-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the nose dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the nose dhatu. If, with regard to the smell dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the smell dhatu through the feelings arising with nose-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the nose dhatu through the feelings arising with nose-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the tongue dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the tongue dhatu. If, with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the taste dhatu through the feelings arising with tongue-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the tongue dhatu through the feelings arising with tongue-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the body dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the body dhatu. If, with regard to the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the touch dhatu through the feelings arising with body-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the body dhatu through the feelings arising with body-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the mind dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the mind dhatu. If, with regard to the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the mental-object dhatu through the feelings arising with mind-contact as their condition.

Why is this? Kausika, it is because that great bodhisattva contemplates the mind dhatu through the feelings arising with mind-contact as their condition and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the earth dhatu, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the earth dhatu. If, with regard to the water, fire, wind, space, and consciousness dhatus, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the water, fire, wind, space, and consciousness dhatus. Why is this? Kausika, it is because that great bodhisattva contemplates the earth dhatu through the consciousness dhatu and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to ignorance, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating ignorance. If, with regard to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why is this? Kausika, it is because that great bodhisattva contemplates ignorance through aging and death, sorrow, lamentation, pain, grief, and distress and finds them utterly ungraspable in the past, future, and present.

Kausika, when a great bodhisattva practices prajnaparamita, if, with regard to the perfection of generosity, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the perfection of generosity. If, with regard to the perfections of pure ethical conduct, patient acceptance, vigor, meditation, and prajnaparamita, he neither abides nor does not abide, and neither cultivates nor does not cultivate, this itself is abiding in and cultivating the perfection of pure ethical conduct through prajnaparamita. Why is this? Kausika, it is because that great bodhisattva contemplates the perfection of generosity through prajnaparamita and finds them utterly ungraspable in the past, future, and present.

Kausika! When a great bodhisattva practices prajnaparamita, if, with regard to internal emptiness, they neither abide nor do not abide, and neither cultivate nor do not cultivate, this itself is abiding in and cultivating internal emptiness. If, with regard to external emptiness, internal-and-external 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, they neither abide nor do not abide, and neither cultivate nor do not cultivate, this itself is abiding in and cultivating external emptiness through the emptiness of the self-nature of nonexistence.

Why is this? Kausika! It is because that great bodhisattva contemplates internal emptiness through the emptiness of the self-nature of nonexistence and sees that, in the past, future, and present, they are all unobtainable.

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