大般若波羅蜜多經

11

The Buddha said:

– Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to form, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to feeling, perception, formations, and consciousness, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the eye ayatana, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the ear, nose, tongue, body, and mind ayatanas, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the form ayatana, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the eye dhatu, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the ear, nose, tongue, body, and mind dhatus, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the form dhatu, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the sound, odor, taste, tangible-object, and dharma dhatus, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the eye-consciousness dhatu, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to eye-contact, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to ear-, nose-, tongue-, body-, and mind-contact, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to feelings arising with eye-contact as condition, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the earth dhatu, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the water, fire, wind, space, and consciousness dhatus, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to ignorance, to any formations of either existence or nonexistence; and should likewise train without giving rise, 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, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the perfection of generosity, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the perfections of pure moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to inner emptiness, to any formations of either existence or nonexistence;

and should likewise train without giving rise, with regard to 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 nonchange, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonbeing, emptiness of own-being, and emptiness of the own-being of nonbeing, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to suchness, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard 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 limit of reality, the realm of space, and the inconceivable realm, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the Noble Truth of suffering, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the Noble Truths of origin, cessation, and the path, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the four foundations of mindfulness, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the own-characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train without giving rise, with regard to the four meditative absorptions, to any formations of either existence or nonexistence; and should likewise train without giving rise, with regard to the four immeasurables and the four formless concentrations, to any formations of either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the eight liberations without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the eight spheres of mastery, the nine successive meditative absorptions, and the ten spheres of totality without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to all dharani gateways without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to all samadhi gateways without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the gateway of liberation through emptiness without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the gateways of liberation through signlessness and wishlessness without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the five kinds of eyes without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the six superknowledges without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the ten powers of a Buddha without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the quality of never forgetting without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the nature of perpetual equanimity without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the knowledge of all things without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the knowledge of the aspects of the path and the knowledge of all aspects without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the fruit of stream-entry without giving rise to any formations concerning either existence or nonexistence; and should likewise train in relation to the fruits of once-returning, non-returning, and arhatship without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the fruit of a pratyekabuddha without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to all the practices of a great bodhisattva without giving rise to any formations concerning either existence or nonexistence.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train in relation to the supreme enlightenment of the Buddhas without giving rise to any formations concerning either existence or nonexistence.

The Venerable Subhuti said to the Buddha:

– Blessed One! How should a great bodhisattva, when practicing prajnaparamita, train by contemplating the intrinsic characteristics of all dharmas as empty?

The Buddha said:

– Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating form and the characteristic of form as empty; and should train by contemplating feeling, perception, formations, and consciousness, together with the characteristics of feeling, perception, formations, and consciousness, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the eye ayatana and the characteristic of the eye ayatana as empty; and should train by contemplating the ear, nose, tongue, body, and mind ayatanas, together with the characteristics of the ear, nose, tongue, body, and mind ayatanas, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the form ayatana and the characteristic of the form ayatana as empty; and should train by contemplating the sound, odor, taste, tangible-object, and mental-object ayatanas, together with the characteristics of the sound, odor, taste, tangible-object, and mental-object ayatanas, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the eye dhatu and the characteristic of the eye dhatu as empty; and should train by contemplating the ear, nose, tongue, body, and mind dhatus, together with the characteristics of the ear, nose, tongue, body, and mind dhatus, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the form dhatu and the characteristic of the form dhatu as empty; and should train by contemplating the sound, odor, taste, tangible-object, and mental-object dhatus, together with the characteristics of the sound, odor, taste, tangible-object, and mental-object dhatus, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating the eye-consciousness dhatu and the characteristic of the eye-consciousness dhatu as empty; and should train by contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, together with the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating eye-contact and the characteristic of eye-contact as empty; and should train by contemplating ear-, nose-, tongue-, body-, and mind-contact, together with the characteristics of ear-, nose-, tongue-, body-, and mind-contact, as empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the feelings that arise conditioned by eye-contact and the characteristics of those feelings that arise conditioned by eye-contact; they should train by contemplating as empty the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact and the characteristics of those feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the earth dhatu and the characteristic of the earth dhatu; they should train by contemplating as empty the water, fire, wind, space, and consciousness dhatus and the characteristics of the water, fire, wind, space, and consciousness dhatus. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty ignorance and the characteristic of ignorance; they should train by contemplating as empty formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the characteristics of formations through aging and death, sorrow, lamentation, pain, grief, and distress. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the perfection of generosity and the characteristic of the perfection of generosity; they should train by contemplating as empty the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with the characteristics of the perfection of pure morality through prajnaparamita. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty inner emptiness and the characteristic of inner emptiness; they should train by contemplating as empty 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 non-change, the emptiness of intrinsic 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, and the emptiness of the self-nature of nonexistence,

together with the characteristics of outer emptiness through the emptiness of the self-nature of nonexistence.

Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty suchness and the characteristic of suchness; they should train by contemplating as empty the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, together with the characteristics of the Dharma realm through the inconceivable realm. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the Noble Truth of suffering and the characteristic of the Noble Truth of suffering; they should train by contemplating as empty the Noble Truths of the origin of suffering, cessation, and the path, together with the characteristics of the Noble Truths of the origin of suffering, cessation, and the path. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the four foundations of mindfulness and the characteristics of the four foundations of mindfulness; they should train by contemplating as empty 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, together with the characteristics of the four right efforts through the Noble Eightfold Path. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the four meditative absorptions and the characteristics of the four meditative absorptions; they should train by contemplating as empty the four immeasurables and the four formless concentrations, together with the characteristics of the four immeasurables and the four formless concentrations. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the eight liberations and the characteristics of the eight liberations; they should train by contemplating as empty the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with the characteristics of the eight spheres of mastery, the nine successive concentrations, and the ten totalities. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty all samadhi gateways and the characteristics of all samadhi gateways; they should train by contemplating as empty all dharani gateways and the characteristics of all dharani gateways. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the gateway of liberation through emptiness and the characteristic of the gateway of liberation through emptiness; they should train by contemplating as empty the gateways of liberation through signlessness and wishlessness, together with the characteristics of the gateways of liberation through signlessness and wishlessness. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the five kinds of eyes and the characteristics of the five kinds of eyes; they should train by contemplating as empty the six superknowledges and the characteristics of the six superknowledges. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the Buddha’s ten powers and the characteristics of the Buddha’s ten powers; they should train by contemplating as empty 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, together with the characteristics of the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the quality of never losing mindfulness and the characteristic of the quality of never losing mindfulness; they should train by contemplating as empty the nature of perpetual equanimity and the characteristic of the nature of perpetual equanimity. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti! When a great bodhisattva practices prajnaparamita, they should train by contemplating as empty the knowledge of all things and the characteristic of the knowledge of all things; they should train by contemplating as empty the knowledge of the aspects of the paths and the knowledge of all aspects, together with the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects. Thus, Subhuti, when a great bodhisattva practices prajnaparamita, they should train by contemplating the intrinsic characteristics of all dharmas as empty.

Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the fruit of stream-entry and the characteristics of the fruit of stream-entry as empty, and thus train; they should contemplate the fruits of once-returning, non-returning, and arhatship, and the characteristics of the fruits of once-returning, non-returning, and arhatship, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the intrinsic characteristics of all dharmas as entirely empty, and thus train.

Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the fruit of a pratyekabuddha and the characteristics of the fruit of a pratyekabuddha as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the intrinsic characteristics of all dharmas as entirely empty, and thus train.

Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate all the practices of great bodhisattvas and the characteristics of all the practices of great bodhisattvas as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the intrinsic characteristics of all dharmas as entirely empty, and thus train.

Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the supreme enlightenment of the Buddhas and the characteristics of the supreme enlightenment of the Buddhas as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, they should contemplate the intrinsic characteristics of all dharmas as entirely empty, and thus train.

The Venerable Subhuti addressed the Buddha:

– Blessed One, if form and the characteristics of form are empty; and if feeling, perception, formations, consciousness, and the characteristics of feeling, perception, formations, and consciousness are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the eye ayatana and the characteristics of the eye ayatana are empty; and if the ear, nose, tongue, body, and mind ayatanas, and the characteristics of the ear, nose, tongue, body, and mind ayatanas, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the form ayatana and the characteristics of the form ayatana are empty; and if the sound, odor, taste, tangible object, and dharma ayatanas, and the characteristics of the sound, odor, taste, tangible object, and dharma ayatanas, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the eye dhatu and the characteristics of the eye dhatu are empty; and if the ear, nose, tongue, body, and mind dhatus, and the characteristics of the ear, nose, tongue, body, and mind dhatus, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the form dhatu and the characteristics of the form dhatu are empty; and if the sound, odor, taste, tangible object, and dharma dhatus, and the characteristics of the sound, odor, taste, tangible object, and dharma dhatus, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the eye-consciousness dhatu and the characteristics of the eye-consciousness dhatu are empty; and if the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if eye-contact and the characteristics of eye-contact are empty; and if ear-, nose-, tongue-, body-, and mind-contact, and the characteristics of ear-, nose-, tongue-, body-, and mind-contact, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the feelings arising with eye-contact as their condition, and the characteristics of the feelings arising with eye-contact as their condition, are empty; and if the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, and the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the earth dhatu and the characteristics of the earth dhatu are empty; and if the water, fire, wind, space, and consciousness dhatus, and the characteristics of the water, fire, wind, space, and consciousness dhatus, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if ignorance and the characteristics of ignorance are empty; and if formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the characteristics of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the perfection of generosity and the characteristics of the perfection of generosity are empty; and if the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the characteristics of the perfection of pure ethical discipline through prajnaparamita, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if inner emptiness and the characteristics of inner emptiness are empty; and if 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 intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature, and the characteristics of outer emptiness through the emptiness of the nonexistence of self-nature, are empty,

why must a great bodhisattva practice prajnaparamita?

Blessed One, if suchness and the characteristics of suchness are empty; and if the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, and the characteristics of the dharma realm through the inconceivable realm, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the Noble Truth of suffering and the characteristics of the Noble Truth of suffering are empty; and if the Noble Truths of the origin, cessation, and path, and the characteristics of the Noble Truths of the origin, cessation, and path, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the four establishments of mindfulness and the characteristics of the four establishments of mindfulness are empty; and if the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, and the characteristics of the four right efforts through the eightfold noble path, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the four meditative concentrations and the characteristics of the four meditative concentrations are empty; and if the four immeasurables and four formless attainments, and the characteristics of the four immeasurables and four formless attainments, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the eight liberations and the characteristics of the eight liberations are empty; and if the eight spheres of mastery, nine successive meditative attainments, and ten totalities, and the characteristics of the eight spheres of mastery, nine successive meditative attainments, and ten totalities, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if all gateways of samadhi and the characteristics of all gateways of samadhi are empty; and if all gateways of dharani and the characteristics of all gateways of dharani are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the gateway of liberation through emptiness and the characteristics of the gateway of liberation through emptiness are empty; and if the gateways of liberation through signlessness and wishlessness, and the characteristics of the gateways of liberation through signlessness and wishlessness, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the five kinds of eyes and the characteristics of the five kinds of eyes are empty; and if the six superknowledges and the characteristics of the six superknowledges are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One, if the ten powers of a Buddha and the characteristics of the ten powers of a Buddha are empty; and if the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, and the characteristics of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the dharma of non-forgetfulness and the characteristic of the dharma of non-forgetfulness are empty, and the nature of perpetual equanimity and the characteristic of the nature of perpetual equanimity are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If all-knowledge and the characteristic of all-knowledge are empty, and knowledge of the aspects of the paths, knowledge of all aspects, and the characteristics of knowledge of the aspects of the paths and knowledge of all aspects are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the fruit of stream-entry and the characteristic of the fruit of stream-entry are empty, and the fruits of once-returning, non-returning, and arhatship and the characteristics of the fruits of once-returning, non-returning, and arhatship are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the fruit of a pratyekabuddha and the characteristic of the fruit of a pratyekabuddha are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If all the practices of great bodhisattvas and the characteristics of all the practices of great bodhisattvas are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the supreme awakening of the Buddhas and the characteristic of the supreme awakening of the Buddhas are empty, why must a great bodhisattva practice prajnaparamita?

The Buddha said:

– Subhuti! A great bodhisattva's complete absence of anything practiced is the practice of prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– Blessed One! For what reason is a great bodhisattva's complete absence of anything practiced the practice of prajnaparamita?

The Buddha said:

– Subhuti! Because this prajnaparamita cannot be apprehended, a great bodhisattva also cannot be apprehended, and the practice cannot be apprehended. Whether it is the one who practices, that by means of which one practices, or the object practiced, none can be apprehended. Therefore, Subhuti, a great bodhisattva's complete absence of anything practiced is the practice of prajnaparamita, for within it no conceptual elaboration whatsoever can be apprehended.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva's complete absence of anything practiced is the practice of prajnaparamita, why must a great bodhisattva who has newly begun the training practice prajnaparamita?

The Buddha said:

– Subhuti! From the moment a great bodhisattva first gives rise to the aspiration, that bodhisattva should constantly train in the non-apprehension of all dharmas.

Subhuti! When that great bodhisattva cultivates generosity, the bodhisattva cultivates generosity by taking non-apprehension as skillful means. When cultivating pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajna, the bodhisattva cultivates pure ethical discipline through prajna by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva abides in inner emptiness, the bodhisattva abides in inner emptiness by taking non-apprehension as skillful means. When abiding in 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 dispersal, the emptiness of the 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature,

the bodhisattva abides in outer emptiness through the emptiness of the nonexistence of self-nature by taking non-apprehension as skillful means.

Subhuti! When a great bodhisattva abides in suchness, the bodhisattva abides in suchness by taking non-apprehension as skillful means. When abiding in the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, the bodhisattva abides in the dharma realm through the inconceivable realm by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the four foundations of mindfulness, the bodhisattva cultivates the four foundations of mindfulness by taking non-apprehension as skillful means. When cultivating 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, the bodhisattva cultivates the four right efforts through the Noble Eightfold Path by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva abides in the Noble Truth of suffering, the bodhisattva abides in the Noble Truth of suffering by taking non-apprehension as skillful means. When abiding in the Noble Truths of the origin of suffering, its cessation, and the path, the bodhisattva abides in the Noble Truths of the origin of suffering, its cessation, and the path by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the four meditative absorptions, the bodhisattva cultivates the four meditative absorptions by taking non-apprehension as skillful means. When cultivating the four immeasurables and the four formless attainments, the bodhisattva cultivates the four immeasurables and the four formless attainments by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the gateway to liberation of emptiness, the bodhisattva cultivates the gateway to liberation of emptiness by taking non-apprehension as skillful means. When cultivating the gateways to liberation of signlessness and wishlessness, the bodhisattva cultivates the gateways to liberation of signlessness and wishlessness by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the eight liberations, the bodhisattva cultivates the eight liberations by taking non-apprehension as skillful means. When cultivating the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, the bodhisattva cultivates the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the gateway of samadhi, the bodhisattva cultivates the gateway of samadhi by taking non-apprehension as skillful means. When cultivating the gateway of dharani, the bodhisattva cultivates the gateway of dharani by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the five kinds of eyes, the bodhisattva cultivates the five kinds of eyes by taking non-apprehension as skillful means. When cultivating the six superknowledges, the bodhisattva cultivates the six superknowledges by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the ten powers of a Buddha, the bodhisattva cultivates the ten powers of a Buddha by taking non-apprehension as skillful means. When cultivating 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, the bodhisattva cultivates the four fearlessnesses through the eighteen distinctive qualities of a Buddha by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the dharma of non-forgetfulness, the bodhisattva cultivates the dharma of non-forgetfulness by taking non-apprehension as skillful means. When cultivating the nature of perpetual equanimity, the bodhisattva cultivates the nature of perpetual equanimity by taking non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates all-knowledge, the bodhisattva cultivates all-knowledge by taking non-apprehension as skillful means. When cultivating knowledge of the aspects of the paths and knowledge of all aspects, the bodhisattva cultivates knowledge of the aspects of the paths and knowledge of all aspects by taking non-apprehension as skillful means.

The Venerable Subhuti addressed the Buddha:

– Blessed One! What is apprehension? What is non-apprehension?

The Buddha said:

– Subhuti! Whatever involves duality is called apprehension; whatever is free from duality is called non-apprehension.

– Blessed One! What is called duality? What is called freedom from duality?

– Subhuti! The eyes and forms are two; the ears and sounds are two; the nose and odors are two; the tongue and tastes are two; the body and tangible objects are two; the mind and dharmas are two. Form and the formless are two; the visible and the invisible are two; that which offers resistance and that which does not offer resistance are two; the contaminated and the uncontaminated are two; the conditioned and the unconditioned are two; the mundane and the supramundane are two; samsara and nirvana are two; the dharmas of ordinary beings and ordinary beings are two; the dharmas of stream-enterers and stream-enterers are two; the dharmas of once-returners and once-returners are two; the dharmas of non-returners and non-returners are two; the dharmas of arhats and arhats are two; the fruit of a pratyekabuddha and a pratyekabuddha are two; the practices of great bodhisattvas and great bodhisattvas are two; the supreme awakening of the Buddhas and the Buddhas are two. Thus, all dharmas involving conceptual elaboration are called duality.

Subhuti, neither eye nor form is nondual; neither ear nor sound is nondual; neither nose nor odor is nondual; neither tongue nor taste is nondual; neither body nor tangible object is nondual; neither mind nor mental object is nondual. Neither that which has form nor that which is formless is nondual; neither that which is visible nor that which is invisible is nondual; neither that which offers resistance nor that which offers no resistance is nondual; neither that which is contaminated nor that which is uncontaminated is nondual; neither the conditioned nor the unconditioned is nondual; neither the mundane nor the supramundane is nondual; neither samsara nor nirvana is nondual.

Neither the dharmas of ordinary beings nor ordinary beings are nondual; neither the dharmas of stream-enterers nor stream-enterers are nondual; neither the dharmas of once-returners nor once-returners are nondual; neither the dharmas of non-returners nor non-returners are nondual; neither the dharmas of arhats nor arhats are nondual; neither the attainment of a pratyekabuddha nor a pratyekabuddha is nondual; neither the practices of great bodhisattvas nor great bodhisattvas are nondual; neither the supreme awakening of the Buddhas nor the Buddhas are nondual.

Thus, all dharmas that are free from conceptual proliferation are called nondual.

The Venerable Subhuti said to the Buddha:

– Blessed One, is it because there is attainment that there is non-attainment, or is it because there is non-attainment that there is non-attainment?

The Buddha said:

– Subhuti, it is not because there is attainment that there is non-attainment, nor is it because there is non-attainment that there is non-attainment. Rather, because the nature of attainment and non-attainment is equal, it is called non-attainment. Thus, Subhuti, great bodhisattvas should diligently train in the equality of the nature of attainment and non-attainment.

Subhuti, when great bodhisattvas train in this way, they are said to train in the meaning of non-attainment taught by prajnaparamita, remaining far removed from all faults.

The Venerable Subhuti said to the Buddha:

– Blessed One, when great bodhisattvas practice prajnaparamita, they do not cling to attainment or to non-attainment. Since this is how great bodhisattvas cultivate prajnaparamita, how do they gradually progress from one stage to another and reach perfection, or reach perfection without gradually progressing from one stage to another? How do they attain what they seek—the supreme awakening?

The Buddha said:

– Subhuti, when great bodhisattvas practice prajnaparamita, they do not abide in attainment while cultivating prajnaparamita so that they may gradually progress from one stage to another, reach perfection, and realize supreme awakening. Nor do they abide in non-attainment while cultivating prajnaparamita so that they may gradually progress from one stage to another, reach perfection, and realize supreme awakening. Why? Subhuti, it is because prajnaparamita is unobtainable, supreme awakening is unobtainable, and the practitioner of prajnaparamita, that which is practiced, and the time of practice are unobtainable. This dharma of non-attainment is itself also unobtainable.

Subhuti, great bodhisattvas should practice prajnaparamita in this way.

The Venerable Subhuti said to the Buddha:

– Blessed One, if prajnaparamita cannot be apprehended, supreme awakening cannot be apprehended, and the practitioner of prajnaparamita, that which is practiced, and the time of practice also cannot be apprehended, then why, when great bodhisattvas cultivate prajnaparamita, do they constantly delight in discerning all dharmas in this way: This is form; these are feeling, perception, volitional formations, and consciousness. This is the eye ayatana; these are the ear, nose, tongue, body, and mind ayatanas. This is the form ayatana; these are the sound, odor, taste, tangible-object, and mental-object ayatanas. This is the eye dhatu; these are the ear, nose, tongue, body, and mind dhatus. This is the form dhatu; these are the sound, odor, taste, tangible-object, and mental-object dhatus. This is the eye-consciousness dhatu; these are the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus. This is eye-contact; these are ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. These are the feelings arising with eye-contact as condition; these are the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions. This is the earth dhatu; these are the water, fire, wind, space, and consciousness dhatus. This is ignorance; these are 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. This is the perfection of generosity; these are the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. This is the emptiness of the internal; these are 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 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence. This is suchness; these are the dhatu of Dharma, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm. These are the four foundations of mindfulness; these are 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. This is the Noble Truth of suffering; these are the Noble Truths of the origin of suffering, its cessation, and the path. These are the four meditative absorptions; these are the four immeasurables and the four formless attainments. This is the liberation gateway of emptiness; these are the liberation gateways of signlessness and wishlessness. These are the eight liberations; these are the eight spheres of mastery, the nine successive absorptions, and the ten totalities. These are the samadhi gateways; these are the dharani gateways. These are the five kinds of eyes; these are the six superknowledges. These are the ten powers of a Buddha; these are the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. This is the dharma of never losing mindfulness; this is the nature of perpetual equanimity. This is the knowledge of all things; these are the knowledge of the aspects of the paths and the knowledge of all aspects. This is the fruit of stream-entry; these are the fruits of once-returning, non-returning, and arhatship. This is the attainment of a pratyekabuddha. These are all the practices of great bodhisattvas. This is the supreme awakening of the Buddhas.

Fascicle 361

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