大般若波羅蜜多經

10

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to form; they should likewise train in neither increase nor decrease with respect to feeling, perception, volitional formations, and consciousness.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the eye ayatana; they should likewise train in neither increase nor decrease with respect to the ear, nose, tongue, body, and mind ayatanas.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the form ayatana; they should likewise train in neither increase nor decrease with respect to the sound, odor, taste, tangible object, and dharma ayatanas.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the eye dhatu; they should likewise train in neither increase nor decrease with respect to the ear, nose, tongue, body, and mind dhatus.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the form dhatu; they should likewise train in neither increase nor decrease with respect to the sound, odor, taste, tangible object, and dharma dhatus.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the eye-consciousness dhatu; they should likewise train in neither increase nor decrease with respect to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to eye-contact; they should likewise train in neither increase nor decrease with respect to ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to feelings that arise conditioned by eye-contact; they should likewise train in neither increase nor decrease with respect to feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the earth dhatu; they should likewise train in neither increase nor decrease with respect to the water, fire, wind, space, and consciousness dhatus.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to ignorance; they should likewise train in neither increase nor decrease with respect to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the paramita of generosity; they should likewise train in neither increase nor decrease with respect to the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the emptiness of the internal; they should likewise train in neither increase nor decrease with respect to 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 has no boundaries, the emptiness of dispersion, the emptiness of that which is changeless, 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.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to suchness; they should likewise train in neither increase nor decrease with respect to 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 certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the Noble Truth of suffering; they should likewise train in neither increase nor decrease with respect to the Noble Truths of the origin of suffering, its cessation, and the path.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the four establishments of mindfulness; they should likewise train in neither increase nor decrease with respect to 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.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the four meditative absorptions; they should likewise train in neither increase nor decrease with respect to the four immeasurables and the four formless absorptions.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the eight liberations; they should likewise train in neither increase nor decrease with respect to the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to all dharani gateways; they should likewise train in neither increase nor decrease with respect to all samadhi gateways.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the gateway of liberation through emptiness; they should likewise train in neither increase nor decrease with respect to the gateways of liberation through signlessness and wishlessness.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the five kinds of eyes; they should likewise train in neither increase nor decrease with respect to the six superknowledges.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the ten powers of a Buddha; they should likewise train in neither increase nor decrease with respect to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the Dharma of never losing mindfulness; they should likewise train in neither increase nor decrease with respect to the nature of perpetual equanimity.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the knowledge of all things; they should likewise train in neither increase nor decrease with respect to the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the fruit of stream-entry; they should likewise train in neither increase nor decrease with respect to the fruits of once-returning, non-returning, and arhatship.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the fruit of a pratyekabuddha.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to all the practices of great bodhisattvas.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with respect to the supreme awakening of the Buddhas.

The Venerable Subhuti said to the Buddha:

– Blessed One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with respect to form; and how should they train in neither increase nor decrease with respect to feeling, perception, volitional formations, and consciousness?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with respect to the eye ayatana; and how should they train in neither increase nor decrease with respect to the ear, nose, tongue, body, and mind ayatanas?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with respect to the form ayatana; and how should they train in neither increase nor decrease with respect to the sound, odor, taste, tangible object, and dharma ayatanas?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with respect to the eye dhatu; and how should they train in neither increase nor decrease with respect to the ear, nose, tongue, body, and mind dhatus?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with respect to the form dhatu; and how should they train in neither increase nor decrease with respect to the sound, odor, taste, tangible object, and dharma dhatus?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the eye-consciousness dhatu; and how should they train in neither increase nor decrease with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to eye-contact; and how should they train in neither increase nor decrease with regard to ear-, nose-, tongue-, body-, and mind-contact?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the feelings that arise conditioned by eye-contact; and how should they train in neither increase nor decrease with regard to the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the earth dhatu; and how should they train in neither increase nor decrease with regard to the water, fire, wind, space, and consciousness dhatus?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to ignorance; and how should they train in neither increase nor decrease with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the perfection of generosity; and how should they train in neither increase nor decrease with regard to the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the emptiness of internal phenomena; and how should they train in neither increase nor decrease with regard to the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable,

the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to suchness; and how should they train in neither increase nor decrease with regard to the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the Noble Truth of suffering; and how should they train in neither increase nor decrease with regard to the Noble Truths of the origin of suffering, cessation, and the path?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the four foundations of mindfulness; and how should they train in neither increase nor decrease 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 eight factors of the Noble Path?

Subhuti! When a great bodhisattva practices prajnaparamita, they should train in neither increase nor decrease with regard to all dharani gateways; they should likewise train in neither increase nor decrease with regard to all samadhi gateways.

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to all dharani gateways; and how should they train in neither increase nor decrease with regard to all samadhi gateways?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the gateway of liberation through emptiness; and how should they train in neither increase nor decrease with regard to the gateways of liberation through signlessness and wishlessness?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the five kinds of eyes; and how should they train in neither increase nor decrease with regard to the six superknowledges?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the ten powers of a Buddha; and how should they train in neither increase nor decrease with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the Dharma of never forgetting; and how should they train in neither increase nor decrease with regard to the nature of constant equanimity?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the knowledge of all things; and how should they train in neither increase nor decrease with regard to the knowledge of the aspects of the paths and the knowledge of all aspects?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the fruit of stream-entry; and how should they train in neither increase nor decrease with regard to the fruits of once-returning, non-returning, and arhatship?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the fruit of a pratyekabuddha?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to all the practices of great bodhisattvas?

World-Honored One! When a great bodhisattva practices prajnaparamita, how should they train in neither increase nor decrease with regard to the supreme awakening of the Buddhas?

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to form as neither arising nor ceasing; they should likewise train with regard to feeling, perception, formations, and consciousness as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the eye ayatana as neither arising nor ceasing; they should likewise train with regard to the ear, nose, tongue, body, and mind ayatanas as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the form ayatana as neither arising nor ceasing; they should likewise train with regard to the sound, odor, taste, touch, and dharma ayatanas as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the eye dhatu as neither arising nor ceasing; they should likewise train with regard to the ear, nose, tongue, body, and mind dhatus as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the form dhatu as neither arising nor ceasing; they should likewise train with regard to the sound, odor, taste, touch, and dharma dhatus as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the eye-consciousness dhatu as neither arising nor ceasing; they should likewise train with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to eye-contact as neither arising nor ceasing; they should likewise train with regard to ear-, nose-, tongue-, body-, and mind-contact as neither arising nor ceasing.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train with regard to the feelings that arise conditioned by eye-contact as neither arising nor ceasing; they should likewise train with regard to the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the earth dhatu as neither arising nor ceasing; the bodhisattva should likewise train in regard to the water, fire, wind, space, and consciousness dhatus as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to ignorance as neither arising nor ceasing; the bodhisattva should likewise train in regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the perfection of generosity as neither arising nor ceasing; the bodhisattva should likewise train in regard to the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the emptiness of the internal as neither arising nor ceasing; the bodhisattva should likewise train in regard to 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to suchness as neither arising nor ceasing; the bodhisattva should likewise train in regard to the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the Noble Truth of suffering as neither arising nor ceasing; the bodhisattva should likewise train in regard to the Noble Truths of origin, cessation, and the path as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the four foundations of mindfulness as neither arising nor ceasing; the bodhisattva should likewise train in 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 as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the four meditative absorptions as neither arising nor ceasing; the bodhisattva should likewise train in regard to the four immeasurables and the four formless attainments as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the eight liberations as neither arising nor ceasing; the bodhisattva should likewise train in regard to the eight spheres of mastery, the nine successive attainments, and the ten totalities as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to all dharani gateways as neither arising nor ceasing; the bodhisattva should likewise train in regard to all samadhi gateways as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the gateway of liberation through emptiness as neither arising nor ceasing; the bodhisattva should likewise train in regard to the gateways of liberation through signlessness and wishlessness as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the five kinds of eyes as neither arising nor ceasing; the bodhisattva should likewise train in regard to the six superknowledges as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the ten powers of a Buddha as neither arising nor ceasing; the bodhisattva should likewise train in regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the Dharma of never losing mindfulness as neither arising nor ceasing; the bodhisattva should likewise train in regard to the nature of perpetual equanimity as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the knowledge of all things as neither arising nor ceasing; the bodhisattva should likewise train in regard to the knowledge of the aspects of the paths and the knowledge of all aspects as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the fruit of stream-entry as neither arising nor ceasing; the bodhisattva should likewise train in regard to the fruits of once-returning, non-returning, and arhatship as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the attainment of a pratyekabuddha as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to all the practices of great bodhisattvas as neither arising nor ceasing.

Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should train in regard to the supreme awakening of the Buddhas as neither arising nor ceasing.

The Venerable Subhuti said to the Buddha:

– Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to form as neither arising nor ceasing? How should the bodhisattva train in regard to feeling, perception, formations, and consciousness as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the eye ayatana as neither arising nor ceasing? How should the bodhisattva train in regard to the ear, nose, tongue, body, and mind ayatanas as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the form ayatana as neither arising nor ceasing? How should the bodhisattva train in regard to the sound, odor, taste, tangible-object, and mental-object ayatanas as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the eye dhatu as neither arising nor ceasing? How should the bodhisattva train in regard to the ear, nose, tongue, body, and mind dhatus as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the form dhatu as neither arising nor ceasing? How should the bodhisattva train in regard to the sound, odor, taste, tangible-object, and mental-object dhatus as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the eye-consciousness dhatu as neither arising nor ceasing? How should the bodhisattva train in regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to eye-contact as neither arising nor ceasing? How should the bodhisattva train in regard to ear-, nose-, tongue-, body-, and mind-contact as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the feelings arising with eye-contact as their condition as neither arising nor ceasing? How should the bodhisattva train in regard to the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition as neither arising nor ceasing?

Blessed One, when a great bodhisattva practices prajnaparamita, how should the bodhisattva train in regard to the earth dhatu as neither arising nor ceasing? How should the bodhisattva train in regard to the water, fire, wind, space, and consciousness dhatus as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding ignorance as neither arising nor ceasing? How should one train regarding volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the perfection of generosity as neither arising nor ceasing? How should one train regarding the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the emptiness of the internal as neither arising nor ceasing? How should one train regarding 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding suchness as neither arising nor ceasing? How should one train regarding the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the Noble Truth of suffering as neither arising nor ceasing? How should one train regarding the Noble Truths of the origin of suffering, its cessation, and the path as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the four foundations of mindfulness as neither arising nor ceasing? How should one train regarding the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the four meditative concentrations as neither arising nor ceasing? How should one train regarding the four immeasurables and the four formless concentrations as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the eight liberations as neither arising nor ceasing? How should one train regarding the eight spheres of mastery, the nine successive attainments, and the ten universal spheres as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding all dharani gateways as neither arising nor ceasing? How should one train regarding all samadhi gateways as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the gateway to liberation through emptiness as neither arising nor ceasing? How should one train regarding the gateways to liberation through signlessness and wishlessness as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the five kinds of eyes as neither arising nor ceasing? How should one train regarding the six superknowledges as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the ten powers of a Buddha as neither arising nor ceasing? How should one train regarding 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 as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the quality of never forgetting as neither arising nor ceasing? How should one train regarding the nature of perpetual equanimity as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the knowledge of all things as neither arising nor ceasing? How should one train regarding the knowledge of the aspects of the paths and the knowledge of all aspects as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the fruit of stream-entry as neither arising nor ceasing? How should one train regarding the fruits of once-returning, non-returning, and arhatship as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the attainment of a pratyekabuddha as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding all the practices of a great bodhisattva as neither arising nor ceasing?

Blessed One! When a great bodhisattva practices prajnaparamita, how should one train regarding the supreme enlightenment of the Buddhas as neither arising nor ceasing?

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding form, to any volitional activity that posits either existence or nonexistence; regarding feeling, perception, volitional formations, and consciousness, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the eye ayatana, to any volitional activity that posits either existence or nonexistence; regarding the ear, nose, tongue, body, and mind ayatanas, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the form ayatana, to any volitional activity that posits either existence or nonexistence; regarding the sound, odor, taste, tangible-object, and mental-object ayatanas, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the eye dhatu, to any volitional activity that posits either existence or nonexistence; regarding the ear, nose, tongue, body, and mind dhatus, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the form dhatu, to any volitional activity that posits either existence or nonexistence; regarding the sound, odor, taste, tangible-object, and mental-object dhatus, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the eye-consciousness dhatu, to any volitional activity that posits either existence or nonexistence; regarding the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding eye-contact, to any volitional activity that posits either existence or nonexistence; regarding ear-, nose-, tongue-, body-, and mind-contact, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding feelings born of eye-contact as condition, to any volitional activity that posits either existence or nonexistence; regarding feelings born of ear-, nose-, tongue-, body-, and mind-contact as condition, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, one should train without giving rise, regarding the earth dhatu, to any volitional activity that posits either existence or nonexistence; regarding the water, fire, wind, space, and consciousness dhatus, one should likewise train without giving rise to any volitional activity that posits either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to ignorance, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the perfection of generosity, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the perfections of pure conduct, patience, diligence, meditation, and prajnaparamita, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to inner emptiness, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing,

they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to suchness, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the Noble Truth of suffering, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the Noble Truths of the origin of suffering, cessation, and the path, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the four foundations of mindfulness, they should train without giving rise to any activity concerning either existence or nonexistence; 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 Noble Eightfold Path, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the four meditative absorptions, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the four immeasurables and the four formless concentrations, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the eight liberations, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the eight spheres of mastery, the nine successive concentrations, and the ten totalities, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to all dharani gateways, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to all samadhi gateways, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the gateway of liberation through emptiness, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the gateways of liberation through signlessness and wishlessness, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the five kinds of eyes, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the six superknowledges, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the ten powers of a Buddha, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the Dharma of never losing mindfulness, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the nature of perpetual equanimity, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the knowledge of all things, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the fruit of stream-entry, they should train without giving rise to any activity concerning either existence or nonexistence; with regard to the fruits of once-returning, non-returning, and arhatship, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the fruit of a pratyekabuddha, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to all the practices of a great bodhisattva, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

Subhuti! When a great bodhisattva practices prajnaparamita, with regard to the supreme awakening of all the Buddhas, they should likewise train without giving rise to any activity concerning either existence or nonexistence.

The Venerable Subhuti said to the Buddha:

– Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to form without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to feeling, perception, formations, and consciousness without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the eye ayatana without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to the ear, nose, tongue, body, and mind ayatanas without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the form ayatana without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to the sound, odor, taste, tangible object, and dharma ayatanas without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the eye dhatu without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to the ear, nose, tongue, body, and mind dhatus without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the form dhatu without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to the sound, odor, taste, tangible object, and dharma dhatus without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the eye-consciousness dhatu without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to eye-contact without giving rise to any activity concerning either existence or nonexistence? How should they train with regard to ear-, nose-, tongue-, body-, and mind-contact without giving rise to any activity concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to feelings arising with eye-contact as condition, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as condition, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the earth dhatu, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the water, fire, wind, space, and consciousness dhatus, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to ignorance, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the perfection of generosity, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the emptiness of internal phenomena, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable,

the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to suchness, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the Noble Truth of suffering, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the Noble Truths of the origin of suffering, its cessation, and the path, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the four foundations of mindfulness, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the four meditative absorptions, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the four immeasurables and four formless concentrations, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the eight liberations, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the eight spheres of mastery, nine successive attainments, and ten spheres of totality, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to all dharani gateways, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to all samadhi gateways, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the gateway of liberation through emptiness, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the gateways of liberation through signlessness and wishlessness, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the five kinds of eyes, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the six superknowledges, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the ten powers of a Buddha, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the quality of never forgetting, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the nature of constant equanimity, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the knowledge of all things, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the knowledge of all aspects of the paths and the knowledge of all aspects, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the fruit of stream-entry, without giving rise to formations concerning either existence or nonexistence? How should they train with regard to the fruits of once-returning, non-returning, and arhatship, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the realization of a pratyekabuddha, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to all the practices of great bodhisattvas, without giving rise to formations concerning either existence or nonexistence?

Blessed One! When a great bodhisattva practices prajnaparamita, how should they train with regard to the supreme awakening of the Buddhas, without giving rise to formations concerning either existence or nonexistence?

Fascicle 360

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