大般若波羅蜜多經

02

The Buddha said:

– Subhuti! With regard to form, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate form. With regard to feeling, perception, formations, and consciousness, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate feeling, perception, formations, or consciousness. With regard to the eye ayatana, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the eye ayatana. With regard to the ear, nose, tongue, body, and mind ayatanas, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the ear, nose, tongue, body, or mind ayatanas. With regard to the form ayatana, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the form ayatana. With regard to the sound, odor, taste, tangible-object, and dharma ayatanas, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the sound, odor, taste, tangible-object, or dharma ayatanas. With regard to the eye dhatu, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the eye dhatu. With regard to the ear, nose, tongue, body, and mind dhatus, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the ear, nose, tongue, body, or mind dhatus. With regard to the form dhatu, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the form dhatu. With regard to the sound, odor, taste, tangible-object, and dharma dhatus, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the sound, odor, taste, tangible-object, or dharma dhatus. With regard to the eye-consciousness dhatu, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the eye-consciousness dhatu. With regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatus. With regard to eye-contact, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate eye-contact. With regard to ear-, nose-, tongue-, body-, and mind-contact, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate ear-, nose-, tongue-, body-, or mind-contact. With regard to the feelings arising with eye-contact as condition, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the feelings arising with eye-contact as condition. With regard to the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition. With regard to the earth dhatu, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the earth dhatu. With regard to the water, fire, wind, space, and consciousness dhatus, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the water, fire, wind, space, or consciousness dhatus. With regard to ignorance, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate ignorance. With regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate formations through aging and death, sorrow, lamentation, pain, grief, and distress. With regard to the perfection of generosity, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the perfection of generosity. With regard to the perfections of pure discipline, patience, vigor, meditation, and prajnaparamita, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the perfection of pure discipline through prajnaparamita. With regard to inner emptiness, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate inner emptiness. With regard to outer emptiness, inner-and-outer 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 immutability, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate outer emptiness through the emptiness of the self-nature of nonexistence. With regard to suchness, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate suchness. With regard to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding of dharmas, the ultimate reality, the space dhatu, and the inconceivable realm, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the dharma-dhatu through the inconceivable realm. With regard to the Noble Truth of suffering, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the Noble Truth of suffering. With regard to the Noble Truths of the origin, cessation, and path, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the Noble Truths of the origin, cessation, or path. With regard to the four meditative absorptions, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the four meditative absorptions. With regard to the four immeasurables and the four formless concentrations, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the four immeasurables or the four formless concentrations. With regard to the eight liberations, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the eight liberations. With regard to the eight spheres of mastery, the nine successive concentrations, and the ten totalities, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the eight spheres of mastery, the nine successive concentrations, or the ten totalities. With regard to the four foundations of mindfulness, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the four foundations of mindfulness. With regard to 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, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the four right efforts through the eightfold Noble Path. With regard to the liberation gateway of emptiness, profound prajnaparamita does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the liberation gateway of emptiness. With regard to the liberation gateways of signlessness and wishlessness, it does not contemplate any characteristics, nor does it contemplate any objects; thus, it does not contemplate the liberation gateways of signlessness or wishlessness.

Profound prajnaparamita, with regard to the five kinds of eyes, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the five kinds of eyes. With regard to the six superknowledges, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the six superknowledges. Profound prajnaparamita, with regard to the ten powers of a Buddha, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the ten powers of a Buddha.

With regard to 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, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the four fearlessnesses through the eighteen unique qualities of a Buddha. Profound prajnaparamita, with regard to the Dharma of never-failing mindfulness, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the Dharma of never-failing mindfulness.

With regard to the nature of constant equanimity, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the nature of constant equanimity. Profound prajnaparamita, with regard to the knowledge of all things, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the knowledge of all things. With regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the knowledge of the aspects of the paths or the knowledge of all aspects.

Profound prajnaparamita, with regard to all dharani gateways, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate any dharani gateways. With regard to all samadhi gateways, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate any samadhi gateways. Profound prajnaparamita, with regard to the fruit of stream-entry, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the fruit of stream-entry.

With regard to the fruits of once-returning, non-returning, and arhatship, it does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the fruits of once-returning, non-returning, or arhatship. Profound prajnaparamita, with regard to the fruit of a solitary buddha, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the fruit of a solitary buddha.

Profound prajnaparamita, with regard to all the practices of great bodhisattvas, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate any practices of great bodhisattvas. Profound prajnaparamita, with regard to the unsurpassed awakening of all Buddhas, does not contemplate any characteristics, nor does it contemplate any objects; thus it does not contemplate the unsurpassed awakening of all Buddhas.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! If great bodhisattvas do not contemplate form, nor contemplate feeling, perception, formations, or consciousness, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the eye ayatana, nor contemplate the ear, nose, tongue, body, or mind ayatana, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the form ayatana, nor contemplate the sound, odor, taste, tangible object, or dharma ayatana, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the eye dhatu, nor contemplate the ear, nose, tongue, body, or mind dhatu, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the form dhatu, nor contemplate the sound, odor, taste, tangible object, or dharma dhatu, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the eye-consciousness dhatu, nor contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate eye-contact, nor contemplate ear-, nose-, tongue-, body-, or mind-contact, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the feelings arising with eye-contact as their condition, nor contemplate the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the earth dhatu, nor contemplate the water, fire, wind, space, or consciousness dhatu, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate ignorance, nor contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If great bodhisattvas do not contemplate the paramita of generosity, nor contemplate the paramitas of pure ethical discipline, patient acceptance, diligence, meditation, or prajnaparamita, how do they increase the roots of goodness they have planted? If they do not increase the roots of goodness they have planted, how do they perfect the paramitas? If they do not perfect the paramitas, how can they attain the knowledge of omniscience?

Blessed One! If a great bodhisattva does not contemplate inner emptiness, and likewise does not contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature, how can that bodhisattva increase the roots of virtue already planted?

If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate suchness, and likewise does not contemplate the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, or the inconceivable realm, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the noble truth of suffering, and likewise does not contemplate the noble truths of its origin, cessation, and the path, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the four meditative absorptions, and likewise does not contemplate the four immeasurables or the four formless concentrations, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the eight liberations, and likewise does not contemplate the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the four establishments of mindfulness, and likewise does not contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the liberation gateway of emptiness, and likewise does not contemplate the liberation gateways of signlessness and wishlessness, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the five kinds of eyes, and likewise does not contemplate the six superknowledges, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the ten powers of a Buddha, and likewise does not contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the Dharma of non-forgetfulness, and likewise does not contemplate the nature of perpetual equanimity, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the knowledge of all dharmas, and likewise does not contemplate the knowledge of the aspects of the paths or the knowledge of all modes, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate any dharani gateway, and likewise does not contemplate any samadhi gateway, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the fruit of stream-entry, and likewise does not contemplate the fruits of once-returning, non-returning, or arhatship, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the fruit of a pratyekabuddha, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate all the practices of great bodhisattvas, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

Blessed One! If a great bodhisattva does not contemplate the unsurpassed awakening of the Buddhas, how can that bodhisattva increase the roots of virtue already planted? If the roots of virtue already planted are not increased, how can the paramitas be perfected? If the paramitas are not perfected, how can the knowledge of all modes be attained?

The Buddha said:

– Subhuti! Whenever a great bodhisattva does not contemplate form, and likewise does not contemplate feeling, perception, formations, or consciousness, that great bodhisattva can then increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all modes can be realized.

Subhuti! Whenever a great bodhisattva does not contemplate the eye ayatana, and likewise does not contemplate the ear, nose, tongue, body, or mind ayatana, that great bodhisattva can then increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all modes can be realized.

Subhuti! Whenever a great bodhisattva does not contemplate the sense field of visible form, nor contemplate the sense fields of sound, odor, taste, touch, or mental objects, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the eye dhatu, nor contemplate the ear, nose, tongue, body, or mind dhatu, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the visible-form dhatu, nor contemplate the sound, odor, taste, touch, or mental-object dhatu, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the eye-consciousness dhatu, nor contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate eye-contact, nor contemplate ear-, nose-, tongue-, body-, or mind-contact, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the feelings arising with eye-contact as condition, nor contemplate the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the earth dhatu, nor contemplate the water, fire, wind, space, or consciousness dhatu, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate ignorance, nor contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, or distress, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the paramita of generosity, nor contemplate the paramitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the emptiness of the internal, nor contemplate 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, the emptiness of that which is without bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature,

then that great bodhisattva can increase the roots of virtue already planted.

Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate suchness, nor contemplate the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the Noble Truth of suffering, nor contemplate the Noble Truths of its origin, its cessation, or the path, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the four meditative absorptions, nor contemplate the four immeasurables or the four formless attainments, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the eight liberations, nor contemplate the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the four establishments of mindfulness, nor contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the gateway to liberation through emptiness, nor contemplate the gateways to liberation through signlessness or wishlessness, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the five kinds of eyes, nor contemplate the six superknowledges, then that great bodhisattva can increase the roots of virtue already planted. Because the roots of virtue already planted are increased, the paramitas can be perfected; because the paramitas are perfected, the knowledge of all-knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the Buddha’s ten powers, nor contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the Dharma of non-forgetfulness, nor contemplate the nature of perpetual equanimity, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the knowledge of all phenomena, nor contemplate knowledge of the aspects of the path or knowledge of all modes, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate any dharani gateway, nor contemplate any samadhi gateway, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the fruit of stream-entry, nor contemplate the fruit of once-returning, non-returning, or arhatship, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the realization of a pratyekabuddha, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate any of the practices of great bodhisattvas, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained.

Subhuti! Whenever a great bodhisattva does not contemplate the unsurpassed awakening of the Buddhas, then that great bodhisattva can increase the roots of goodness already planted. Because those roots of goodness are increased, the paramitas can be perfected; because the paramitas are perfected, omniscient knowledge can be attained. Why is this so?

Subhuti! Great bodhisattvas must not contemplate form, nor contemplate feeling, perception, formations, or consciousness; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the eye ayatana, nor contemplate the ear, nose, tongue, body, or mind ayatana; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the form ayatana, nor contemplate the sound, odor, taste, touch, or mental-object ayatana; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the eye dhatu, nor contemplate the ear, nose, tongue, body, or mind dhatu; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the form dhatu, nor contemplate the sound, odor, taste, touch, or mental-object dhatu; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the eye-consciousness dhatu, nor contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate eye-contact, nor contemplate ear-, nose-, tongue-, body-, or mind-contact; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the feelings arising with eye-contact as condition, nor contemplate the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the earth dhatu, nor contemplate the water, fire, wind, space, or consciousness dhatu; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate ignorance, nor contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the perfection of generosity, nor contemplate the perfections of pure morality, patience, vigor, meditation, or prajnaparamita; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate inner emptiness, nor contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate suchness, nor contemplate the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, or the inconceivable realm; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the Noble Truth of suffering, nor contemplate the Noble Truths of its origin, cessation, or the path; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the four meditative absorptions, nor contemplate the four immeasurables or the four formless concentrations; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti! Great bodhisattvas must not contemplate the eight liberations, nor contemplate the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality; only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed awakening.

Subhuti, great bodhisattvas must not contemplate the four foundations of mindfulness; nor must they contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the liberation gateway of emptiness; nor must they contemplate the liberation gateways of signlessness or wishlessness. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the five kinds of eyes; nor must they contemplate the six superknowledges. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the ten powers of a Buddha; nor must they contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the quality of never losing mindfulness; nor must they contemplate the nature of constant equanimity. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the knowledge of all things; nor must they contemplate the knowledge of the aspects of the path or the knowledge of all aspects. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate any dharani gateway; nor must they contemplate any samadhi gateway. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the fruit of stream-entry; nor must they contemplate the fruits of once-returning, non-returning, or arhatship. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the attainment of a pratyekabuddha. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate any practice of great bodhisattvas. Only then are they capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment.

Subhuti, great bodhisattvas must not contemplate the unsurpassed perfect enlightenment of the Buddhas. Only then are they capable of cultivating the practices of great bodhisattvas and attaining the unsurpassed perfect enlightenment of the Buddhas.

Blessed One, for what reason must great bodhisattvas not contemplate form, nor contemplate feeling, perception, volitional formations, or consciousness, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the eye ayatana, nor contemplate the ear, nose, tongue, body, or mind ayatana, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the form ayatana, nor contemplate the sound, odor, taste, tangible object, or mental-object ayatana, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the eye dhatu, nor contemplate the ear, nose, tongue, body, or mind dhatu, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the form dhatu, nor contemplate the sound, odor, taste, tangible object, or mental-object dhatu, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the eye-consciousness dhatu, nor contemplate the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate eye-contact, nor contemplate ear-, nose-, tongue-, body-, or mind-contact, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the feelings arising with eye-contact as condition, nor contemplate the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the earth dhatu, nor contemplate the water, fire, wind, space, or consciousness dhatu, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate ignorance, nor contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the perfection of generosity, nor contemplate the perfections of pure morality, patience, diligence, meditation, or prajnaparamita, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the emptiness of the internal, nor contemplate 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 immutable, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate suchness, nor contemplate the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the Noble Truth of suffering, nor contemplate the Noble Truths of the origin of suffering, cessation, or the path, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the four meditative absorptions, nor contemplate the four immeasurables or the four formless attainments, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the eight liberations, nor contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One, for what reason must great bodhisattvas not contemplate the four foundations of mindfulness, nor contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path, in order to be capable of cultivating the practices of great bodhisattvas and attaining unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the gateway to liberation through emptiness, nor contemplate the gateways to liberation through signlessness and wishlessness, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the five kinds of eyes, nor contemplate the six superknowledges, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the Buddha’s ten powers, nor contemplate 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, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the quality of never forgetting, nor contemplate the nature of constant equanimity, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the knowledge of all things, nor contemplate the knowledge of the aspects of the path and the knowledge of all aspects, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate any dharani gateway, nor contemplate any samadhi gateway, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas neither contemplate the fruit of stream-entry, nor contemplate the fruits of once-returning, non-returning, and arhatship, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas not contemplate the fruit of a pratyekabuddha, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas not contemplate any of the practices of great bodhisattvas, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Blessed One! For what reason must great bodhisattvas not contemplate the unsurpassed perfect enlightenment of the Buddhas, in order to be able to cultivate the practices of great bodhisattvas and attain unsurpassed perfect enlightenment?

Fascicle 352

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