大般若波羅蜜多經

XXXXXIII. CHAPTER ON SKILLFUL TRAINING

05

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this Jambudvipa, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this Jambudvipa and Purvavideha, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this Jambudvipa, Purvavideha, and Aparagodaniya, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this world of four great continents, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this small-thousandfold world, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this medium-thousandfold world, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: Subhuti, if a good man or good woman, amid a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and reveals it so that it may easily be understood, and firmly establishes others in the mental attention associated with the knowledge of all-knowing wisdom, then, through these causes and conditions, the merit attained by that good man or good woman surpasses that of the former person immeasurably, boundlessly, and incalculably.

Furthermore, Subhuti, what do you think? Suppose that all kinds of sentient beings in this great trichiliocosm, neither earlier nor later, were simultaneously to obtain human bodies, and that some good man or good woman, through skillful means, instructed and guided them all, causing them to arouse the mind of unsurpassed enlightenment, cultivate the practices of great bodhisattvas, and attain the fruit of supreme enlightenment; and suppose that, through the roots of virtue arising from such instruction and guidance, that person also caused all those sentient beings alike to dedicate them together toward supreme enlightenment. Would that good man or good woman, through these causes and conditions, gain much merit?

Subhuti replied: Very much, World-Honored One! Very much, Sugata!

The Buddha said: “Subhuti, if a good man or good woman, in the midst of a great assembly, proclaims such profound prajnaparamita, expounds and arranges it, distinguishes and elucidates it so that it may be easily understood, and firmly abides in attention corresponding to the knowledge of all modes, then, through these causes and conditions, the merit attained by that good man or good woman is immeasurably and boundlessly greater than that of the former person and cannot be calculated.

“Subhuti, you should know that, through the power of such diligent advancement, this great bodhisattva brings sentient beings to the further shore of the field of merit. Why is this? Subhuti, because in regard to the Dharma, no sentient being can equal the power of this great bodhisattva’s diligent advancement, except the Tathagata, the Worthy One, the Perfectly Enlightened One.

Why is this? Subhuti, because this great bodhisattva, practicing profound prajnaparamita, sees that sentient beings lack benefit and happiness and therefore gives rise to great loving-kindness; sees that sentient beings undergo suffering and therefore gives rise to great compassion; sees sentient beings obtain benefit and happiness and therefore gives rise to great sympathetic joy; and sees that sentient beings have no intrinsic nature or characteristics and therefore gives rise to great equanimity.

“Subhuti, although this great bodhisattva gives rise impartially toward sentient beings to great loving-kindness, great compassion, great sympathetic joy, and great equanimity, he remains attached to nothing whatsoever.

“Subhuti, because this great bodhisattva practices profound prajnaparamita, he obtains great radiance: the radiance of the perfection of giving, as well as the radiance of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Subhuti, although this great bodhisattva has not yet attained the knowledge of all modes, he has reached non-retrogression from unsurpassed enlightenment. He therefore brings sentient beings to the further shore of the field of merit and is able to receive all necessities of life, such as clothing, food and drink, beds and seats, medicines, and so forth.

“Subhuti, because this great bodhisattva abides in attention corresponding to prajnaparamita, he is able to repay the benefactors’ kindness completely and is also able to draw near to the knowledge of all modes. Therefore, Subhuti, if a great bodhisattva does not wish to receive falsely the offerings of kings, ministers, elders, householders, and other sentient beings; if he wishes to show sentient beings the path of true goodness, to become a pure light for sentient beings, to liberate sentient beings from the prison of the three realms, and to bestow upon sentient beings the pure Dharma eye, then he should constantly abide in attention corresponding to profound prajnaparamita.

Subhuti, if a great bodhisattva abides in attention corresponding to profound prajnaparamita, then whatever he says is prajnaparamita—that is, he teaches Dharma corresponding to prajnaparamita. Having taught Dharma corresponding to prajnaparamita, he also constantly contemplates, in accordance with reality, the Dharma corresponding to prajnaparamita.

“Subhuti, this great bodhisattva constantly abides in attention corresponding to prajnaparamita and does not allow other modes of attention suddenly to arise.

“Subhuti, day and night this great bodhisattva diligently abides in attention corresponding to prajnaparamita, never ceasing or resting.

“Subhuti, suppose a person who has never before possessed a mani jewel later obtains one. Overjoyed, he gazes upon it insatiably. If he suddenly loses it, his heart is filled with great anguish, and he continually laments with regret: ‘Alas! When shall I recover the mani jewel I have lost?’ That person’s attention remains corresponding to this mani jewel, never ceasing or resting.

“Subhuti, you should know that great bodhisattvas are likewise. They should constantly and diligently abide in attention corresponding to prajnaparamita. If they depart from attention corresponding to prajnaparamita, they lose their attention corresponding to the knowledge of all modes.”

XXXXXIV. CHAPTER ON ANALYTICAL DIVISION

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One, all modes of attention are devoid of intrinsic nature; all modes of attention have no intrinsic nature. All dharmas are likewise: they are devoid of intrinsic nature and have no intrinsic nature. Since, within that which is devoid of intrinsic nature and has no intrinsic nature, neither a great bodhisattva, nor prajnaparamita, nor the knowledge of all modes, nor any modes of attention can be apprehended, why does a great bodhisattva not depart from attention corresponding to prajnaparamita and likewise not depart from attention corresponding to the knowledge of all modes?”

The Buddha said: “Subhuti, if a great bodhisattva knows that all dharmas and all modes of attention are devoid of intrinsic nature and have no intrinsic nature, then such absence and emptiness were not created by shravakas, were not created by pratyekabuddhas, were not created by great bodhisattvas, were not created by Buddhas, and were not created by anyone else. Rather, the abiding of dharmas, the constancy of dharmas, the nature of dharmas, the dharmadhatu, the nature free from falsity, the nature free from alteration, suchness, and the limit of reality—the naturally abiding character of all dharmas—is always thus.

This great bodhisattva does not depart from attention corresponding to prajnaparamita and likewise does not depart from attention corresponding to the knowledge of all modes. Why is this? Subhuti, because profound prajnaparamita, the knowledge of all modes, and all modes of attention are all devoid of intrinsic nature and have no intrinsic nature.

Such absence and emptiness neither increase nor diminish. The ability to comprehend this correctly is called non-departure.

Then the Venerable Subhuti again addressed the Buddha: “Blessed One, if profound prajnaparamita is originally devoid of intrinsic nature and originally has no intrinsic nature, how can great bodhisattvas, having cultivated and realized the equality-nature of prajnaparamita, attain unsurpassed enlightenment?”

The Buddha said: “Subhuti, when great bodhisattvas cultivate and realize the equality-nature of prajnaparamita, the qualities of the Buddhas neither increase nor diminish; nor do the abiding of dharmas, the constancy of dharmas, the nature of dharmas, the dharmadhatu, the nature free from falsity, the nature free from alteration, suchness, and the limit of reality increase or diminish. Why is this? Subhuti, because profound prajnaparamita is not one, not two, not three, not four, and not many.

“Subhuti, if, upon hearing such profound prajnaparamita taught, a great bodhisattva’s mind is not startled, frightened, or terrified; does not sink or become attached; and does not hesitate, you should know that this great bodhisattva has brought the practice of profound prajnaparamita to perfection and abides on the bodhisattva stage of non-retrogression.”

The Venerable Subhuti addressed the Buddha: “Blessed One, is it within the insubstantial, non-sovereign, empty, and nonexistent nature of profound prajnaparamita itself that one can practice prajnaparamita?”

The Blessed One replied: “No, Subhuti.”

“Blessed One, apart from the insubstantial, non-sovereign, empty, and truly nonexistent nature of profound prajnaparamita, is there any dharma that can be attained and by which prajnaparamita can be practiced?”

“No, Subhuti.”

“Blessed One, can prajnaparamita be practiced within profound prajnaparamita itself?”

“No, Subhuti.”

“Blessed One, can profound prajnaparamita be practiced apart from profound prajnaparamita?”

“No, Subhuti.”

“Blessed One, can emptiness be practiced within emptiness itself?”

“No, Subhuti.”

“Blessed One, can emptiness be practiced apart from emptiness?”

“No, Subhuti.”

“Blessed One, can prajnaparamita be practiced within form itself?”

“No, Subhuti.”

– Blessed One! Can one practice prajnaparamita within form itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from form?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within feeling, perception, volitional formations, and consciousness themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from feeling, perception, volitional formations, and consciousness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the eye ayatana itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the eye ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the ear, nose, tongue, body, and mind ayatanas themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the ear, nose, tongue, body, and mind ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the form ayatana itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the form ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the sound, odor, taste, tangible-object, and dharma ayatanas themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the sound, odor, taste, tangible-object, and dharma ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the eye dhatu itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the eye dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the ear, nose, tongue, body, and mind dhatus themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the ear, nose, tongue, body, and mind dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the form dhatu itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the form dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the sound, odor, taste, tangible-object, and dharma dhatus themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the sound, odor, taste, tangible-object, and dharma dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the eye-consciousness dhatu itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the eye-consciousness dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within eye-contact itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from eye-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within ear-, nose-, tongue-, body-, and mind-contact themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from ear-, nose-, tongue-, body-, and mind-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the feelings arising with eye-contact as condition themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the feelings arising with eye-contact as condition?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the earth dhatu itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the earth dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the water, fire, wind, space, and consciousness dhatus themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the water, fire, wind, space, and consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within ignorance itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from ignorance?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the perfection of generosity itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the perfection of generosity?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the perfections of pure ethical conduct, patient endurance, diligence, and meditative concentration themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the perfections of pure ethical conduct, patient endurance, diligence, and meditative concentration?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the emptiness of the internal itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the emptiness of the internal?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within suchness itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within suchness itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from suchness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the Noble Truth of suffering itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the Noble Truth of suffering?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the Noble Truths of the origin of suffering, its cessation, and the path themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the Noble Truths of the origin of suffering, its cessation, and the path?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the four meditative absorptions themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the four meditative absorptions?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the four immeasurables and the four formless attainments themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the four immeasurables and the four formless attainments?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the eight liberations themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the eight liberations?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the four foundations of mindfulness themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the four foundations of mindfulness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the gateway to liberation through emptiness itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the gateway to liberation through emptiness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the gateways to liberation through signlessness and wishlessness themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the gateways to liberation through signlessness and wishlessness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the Ground of Great Joy itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the Ground of Great Joy?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the five kinds of eyes themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the five kinds of eyes?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the six superknowledges themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the six superknowledges?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the ten powers of a Buddha themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the ten powers of a Buddha?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the quality of never losing mindfulness itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the quality of never losing mindfulness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the nature of constant equanimity itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the nature of constant equanimity?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the knowledge of all things itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the knowledge of all things?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the knowledge of the aspects of the path and the knowledge of all aspects themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the knowledge of the aspects of the path and the knowledge of all aspects?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within all dharani gateways themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from all dharani gateways?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within all samadhi gateways themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from all samadhi gateways?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the fruit of stream-entry itself?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the fruit of stream-entry?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the fruits of once-returning, non-returning, and arhatship themselves?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the fruits of the once-returner, non-returner, and arhat?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the fruits of the once-returner, non-returner, and arhat?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the fruit of a pratyekabuddha?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the fruit of a pratyekabuddha?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within all the practices of great bodhisattvas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from all the practices of great bodhisattvas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the unsurpassed perfect enlightenment of the Buddhas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unsurpassed perfect enlightenment of the Buddhas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of form?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of form?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of feeling, perception, formations, and consciousness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of feeling, perception, formations, and consciousness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the eye ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the eye ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the ear, nose, tongue, body, and mind ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the ear, nose, tongue, body, and mind ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the form ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the form ayatana?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the sound, odor, taste, tangible-object, and dharma ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the sound, odor, taste, tangible-object, and dharma ayatanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the eye dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the eye dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the ear, nose, tongue, body, and mind dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the ear, nose, tongue, body, and mind dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the form dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the form dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the sound, odor, taste, tangible-object, and dharma dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the sound, odor, taste, tangible-object, and dharma dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the eye-consciousness dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the eye-consciousness dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of eye-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of eye-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of ear-, nose-, tongue-, body-, and mind-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of ear-, nose-, tongue-, body-, and mind-contact?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-sovereign, empty, and nonexistent nature of the feelings arising with eye-contact as condition?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-sovereign, empty, and nonexistent nature of the feelings arising with eye-contact as condition?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the feelings that arise conditioned by contact through the ear, nose, tongue, body, and mind?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the feelings that arise conditioned by contact through the ear, nose, tongue, body, and mind?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the earth dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the earth dhatu?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the water, fire, wind, space, and consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the water, fire, wind, space, and consciousness dhatus?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of ignorance?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of ignorance?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the perfection of generosity?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the perfection of generosity?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the emptiness of the internal?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the emptiness of the internal?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of 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 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?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of 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 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?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of suchness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of suchness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the Noble Truth of suffering?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the Noble Truth of suffering?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the Noble Truths of the origin of suffering, its cessation, and the path?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the Noble Truths of the origin of suffering, its cessation, and the path?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita within the insubstantial, non-autonomous, empty, and nonexistent nature of the four dhyanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the insubstantial, non-autonomous, empty, and nonexistent nature of the four dhyanas?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the four immeasurables and the four formless concentrations?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the four immeasurables and the four formless concentrations?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the eight liberations?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the eight liberations?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the four foundations of mindfulness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the four foundations of mindfulness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of 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?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of 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?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the gateway to liberation through emptiness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the gateway to liberation through emptiness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the gateways to liberation through signlessness and wishlessness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the gateways to liberation through signlessness and wishlessness?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the Ground of Great Joy?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the Ground of Great Joy?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita on the basis of the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud?

– No, Subhuti!

– Blessed One! Can one practice prajnaparamita apart from the unstable nature, the non-sovereign nature, the emptiness, and the nonexistence of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud?

– No, Subhuti!

Fascicle 335

END