大般若波羅蜜多經

02

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One! Can a dharma possessing an existent nature directly realize nonexistence of nature?”

“No, Subhuti!”

“Blessed One! Can a dharma possessing no nature directly realize existence of nature?”

“No, Subhuti!”

“Blessed One! Can a dharma possessing an existent nature directly realize existence of nature?”

“No, Subhuti!”

“Blessed One! Can a dharma possessing no nature directly realize nonexistence of nature?”

“No, Subhuti!”

“Blessed One! If so, neither can existent nature directly contemplate nonexistence of nature, nor can nonexistence of nature directly contemplate existent nature; neither can existent nature directly contemplate existent nature, nor can nonexistence of nature directly contemplate nonexistence of nature. It would therefore follow that there is no Blessed One and that direct realization is not attained.”

The Buddha said:

“Subhuti! Direct realization is attained, yet it is apart from the four alternatives.”

“Blessed One! How is direct realization attained while being apart from the four alternatives?”

“Subhuti! It is neither existent nor nonexistent and is free from conceptual proliferation; this is called direct realization. What is attained is likewise. Therefore, I say that direct realization is attained while being apart from the four alternatives.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! What do great bodhisattvas take as conceptual proliferation?”

The Buddha said:

“Subhuti! If a great bodhisattva contemplates form as either permanent or impermanent, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either permanent or impermanent, that is conceptual proliferation. If he contemplates form as either pleasurable or painful, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either pleasurable or painful, that is conceptual proliferation.

If he contemplates form as either self or non-self, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either self or non-self, that is conceptual proliferation. If he contemplates form as either pure or impure, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either pure or impure, that is conceptual proliferation.

If he contemplates form as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates form as either detached or not detached, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either detached or not detached, that is conceptual proliferation.

If he contemplates form as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates feeling, perception, formations, and consciousness as either something to be fully known or not something to be fully known, that is conceptual proliferation.

“Subhuti! If a great bodhisattva contemplates the eye ayatana as either permanent or impermanent, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent, that is conceptual proliferation. If he contemplates the eye ayatana as either pleasurable or painful, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful, that is conceptual proliferation.

If he contemplates the eye ayatana as either self or non-self, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either self or non-self, that is conceptual proliferation. If he contemplates the eye ayatana as either pure or impure, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either pure or impure, that is conceptual proliferation.

If he contemplates the eye ayatana as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates the eye ayatana as either detached or not detached, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either detached or not detached, that is conceptual proliferation.

If he contemplates the eye ayatana as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind ayatanas as either something to be fully known or not something to be fully known, that is conceptual proliferation.

“Subhuti! If a great bodhisattva contemplates the form ayatana as either permanent or impermanent, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either permanent or impermanent, that is conceptual proliferation. If he contemplates the form ayatana as either pleasurable or painful, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either pleasurable or painful, that is conceptual proliferation.

If he contemplates the form ayatana as either self or non-self, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either self or non-self, that is conceptual proliferation. If he contemplates the form ayatana as either pure or impure, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either pure or impure, that is conceptual proliferation.

If he contemplates the form ayatana as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates the form ayatana as either detached or not detached, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either detached or not detached, that is conceptual proliferation.

If he contemplates the form ayatana as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma ayatanas as either something to be fully known or not something to be fully known, that is conceptual proliferation.

“Subhuti! If a great bodhisattva contemplates the eye dhatu as either permanent or impermanent, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either permanent or impermanent, that is conceptual proliferation. If he contemplates the eye dhatu as either pleasurable or painful, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either pleasurable or painful, that is conceptual proliferation.

If he contemplates the eye dhatu as either self or non-self, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either self or non-self, that is conceptual proliferation. If he contemplates the eye dhatu as either pure or impure, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either pure or impure, that is conceptual proliferation.

If he contemplates the eye dhatu as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates the eye dhatu as either detached or not detached, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either detached or not detached, that is conceptual proliferation.

If he contemplates the eye dhatu as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the ear, nose, tongue, body, and mind dhatus as either something to be fully known or not something to be fully known, that is conceptual proliferation.

“Subhuti! If a great bodhisattva contemplates the form dhatu as either permanent or impermanent, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either permanent or impermanent, that is conceptual proliferation. If he contemplates the form dhatu as either pleasurable or painful, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either pleasurable or painful, that is conceptual proliferation.

If he contemplates the form dhatu as either self or non-self, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either self or non-self, that is conceptual proliferation. If he contemplates the form dhatu as either pure or impure, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either pure or impure, that is conceptual proliferation.

If he contemplates the form dhatu as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates the form dhatu as either detached or not detached, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either detached or not detached, that is conceptual proliferation.

If he contemplates the form dhatu as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the sound, odor, taste, tangible-object, and dharma dhatus as either something to be fully known or not something to be fully known, that is conceptual proliferation.”

Subhuti! If a great bodhisattva contemplates the eye-consciousness dhatu as either permanent or impermanent, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either permanent or impermanent, that is conceptual elaboration. If one contemplates the eye-consciousness dhatu as either pleasant or painful, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either pleasant or painful, that is conceptual elaboration.

If one contemplates the eye-consciousness dhatu as either self or non-self, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either self or non-self, that is conceptual elaboration. If one contemplates the eye-consciousness dhatu as either pure or impure, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either pure or impure, that is conceptual elaboration.

If one contemplates the eye-consciousness dhatu as either peaceful or not peaceful, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either peaceful or not peaceful, that is conceptual elaboration. If one contemplates the eye-consciousness dhatu as either secluded or not secluded, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either secluded or not secluded, that is conceptual elaboration.

If one contemplates the eye-consciousness dhatu as either something to be fully known or not something to be fully known, that is conceptual elaboration; if one contemplates the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either something to be fully known or not something to be fully known, that is conceptual elaboration.

Subhuti! If a great bodhisattva contemplates eye-contact as either permanent or impermanent, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either permanent or impermanent, that is conceptual elaboration. If one contemplates eye-contact as either pleasant or painful, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either pleasant or painful, that is conceptual elaboration.

If one contemplates eye-contact as either self or non-self, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either self or non-self, that is conceptual elaboration. If one contemplates eye-contact as either pure or impure, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either pure or impure, that is conceptual elaboration.

If one contemplates eye-contact as either peaceful or not peaceful, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either peaceful or not peaceful, that is conceptual elaboration. If one contemplates eye-contact as either secluded or not secluded, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either secluded or not secluded, that is conceptual elaboration.

If one contemplates eye-contact as either something to be fully known or not something to be fully known, that is conceptual elaboration; if one contemplates ear-, nose-, tongue-, body-, or mind-contact as either something to be fully known or not something to be fully known, that is conceptual elaboration.

Subhuti! If a great bodhisattva contemplates the feelings arising with eye-contact as their condition as either permanent or impermanent, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either permanent or impermanent, that is conceptual elaboration. If one contemplates the feelings arising with eye-contact as their condition as either pleasant or painful, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either pleasant or painful, that is conceptual elaboration.

If one contemplates the feelings arising with eye-contact as their condition as either self or non-self, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either self or non-self, that is conceptual elaboration. If one contemplates the feelings arising with eye-contact as their condition as either pure or impure, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either pure or impure, that is conceptual elaboration.

If one contemplates the feelings arising with eye-contact as their condition as either peaceful or not peaceful, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either peaceful or not peaceful, that is conceptual elaboration. If one contemplates the feelings arising with eye-contact as their condition as either secluded or not secluded, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either secluded or not secluded, that is conceptual elaboration.

If one contemplates the feelings arising with eye-contact as their condition as either something to be fully known or not something to be fully known, that is conceptual elaboration; if one contemplates the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition as either something to be fully known or not something to be fully known, that is conceptual elaboration.

Subhuti! If a great bodhisattva contemplates the earth dhatu as either permanent or impermanent, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either permanent or impermanent, that is conceptual elaboration. If one contemplates the earth dhatu as either pleasant or painful, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either pleasant or painful, that is conceptual elaboration.

If one contemplates the earth dhatu as either self or non-self, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either self or non-self, that is conceptual elaboration. If one contemplates the earth dhatu as either pure or impure, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either pure or impure, that is conceptual elaboration.

If one contemplates the earth dhatu as either peaceful or not peaceful, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either peaceful or not peaceful, that is conceptual elaboration. If one contemplates the earth dhatu as either secluded or not secluded, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either secluded or not secluded, that is conceptual elaboration.

If one contemplates the earth dhatu as either something to be fully known or not something to be fully known, that is conceptual elaboration; if one contemplates the water, fire, wind, space, or consciousness dhatu as either something to be fully known or not something to be fully known, that is conceptual elaboration.

Subhuti! If a great bodhisattva contemplates ignorance as either permanent or impermanent, that is conceptual elaboration; if one contemplates volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or despair as either permanent or impermanent, that is conceptual elaboration. If one contemplates ignorance as either pleasant or painful, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either pleasant or painful, that is conceptual elaboration.

If one contemplates ignorance as either self or non-self, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either self or non-self, that is conceptual elaboration. If one contemplates ignorance as either pure or impure, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either pure or impure, that is conceptual elaboration.

If one contemplates ignorance as either peaceful or not peaceful, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either peaceful or not peaceful, that is conceptual elaboration. If one contemplates ignorance as either secluded or not secluded, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either secluded or not secluded, that is conceptual elaboration.

If one contemplates ignorance as either something to be fully known or not something to be fully known, that is conceptual elaboration; if one contemplates volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair as either something to be fully known or not something to be fully known, that is conceptual elaboration.

Subhuti, when a great bodhisattva contemplates the perfection of generosity as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline, patience, diligence, meditative concentration, or prajnaparamita as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates inner emptiness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates 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 non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either permanent or impermanent,

that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either pleasant or painful, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either self or non-self, that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either pure or impure, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either quiescent or not quiescent, that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either detached or not detached, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates suchness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixity of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm as either permanent or impermanent, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either pleasant or painful, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either self or non-self, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either pure or impure, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either quiescent or not quiescent, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either detached or not detached, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the four establishments of mindfulness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the eightfold noble path as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Noble Truth of suffering as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin of suffering, cessation, and the path as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the four dhyanas as either permanent or impermanent, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either permanent or impermanent, that is conceptual proliferation. When contemplating the four dhyanas as either pleasurable or painful, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either pleasurable or painful, that is conceptual proliferation.

When contemplating the four dhyanas as either self or non-self, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either self or non-self, that is conceptual proliferation. When contemplating the four dhyanas as either pure or impure, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either pure or impure, that is conceptual proliferation.

When contemplating the four dhyanas as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the four dhyanas as either secluded or not secluded, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either secluded or not secluded, that is conceptual proliferation.

When contemplating the four dhyanas as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when contemplating the four immeasurables and the four formless attainments as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the eight liberations as either permanent or impermanent, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either permanent or impermanent, that is conceptual proliferation. When contemplating the eight liberations as either pleasurable or painful, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either pleasurable or painful, that is conceptual proliferation.

When contemplating the eight liberations as either self or non-self, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either self or non-self, that is conceptual proliferation. When contemplating the eight liberations as either pure or impure, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either pure or impure, that is conceptual proliferation.

When contemplating the eight liberations as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the eight liberations as either secluded or not secluded, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either secluded or not secluded, that is conceptual proliferation.

When contemplating the eight liberations as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when contemplating the eight spheres of mastery, the nine successive attainments, and the ten totalities as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the samadhi gateways as either permanent or impermanent, that is conceptual proliferation; when contemplating the dharani gateways as either permanent or impermanent, that is conceptual proliferation. When contemplating the samadhi gateways as either pleasurable or painful, that is conceptual proliferation; when contemplating the dharani gateways as either pleasurable or painful, that is conceptual proliferation.

When contemplating the samadhi gateways as either self or non-self, that is conceptual proliferation; when contemplating the dharani gateways as either self or non-self, that is conceptual proliferation. When contemplating the samadhi gateways as either pure or impure, that is conceptual proliferation; when contemplating the dharani gateways as either pure or impure, that is conceptual proliferation. When contemplating the samadhi gateways as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the dharani gateways as either peaceful or not peaceful, that is conceptual proliferation.

When contemplating the samadhi gateways as either secluded or not secluded, that is conceptual proliferation; when contemplating the dharani gateways as either secluded or not secluded, that is conceptual proliferation. When contemplating the samadhi gateways as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when contemplating the dharani gateways as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the gateway of liberation through emptiness as either permanent or impermanent, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either permanent or impermanent, that is conceptual proliferation. When contemplating the gateway of liberation through emptiness as either pleasurable or painful, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either pleasurable or painful, that is conceptual proliferation.

When contemplating the gateway of liberation through emptiness as either self or non-self, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either self or non-self, that is conceptual proliferation. When contemplating the gateway of liberation through emptiness as either pure or impure, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either pure or impure, that is conceptual proliferation.

When contemplating the gateway of liberation through emptiness as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the gateway of liberation through emptiness as either secluded or not secluded, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either secluded or not secluded, that is conceptual proliferation.

When contemplating the gateway of liberation through emptiness as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when contemplating the gateways of liberation through signlessness and wishlessness as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Ground of Great Joy as either permanent or impermanent, that is conceptual proliferation; when contemplating the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground as either permanent or impermanent, that is conceptual proliferation.

When contemplating the Ground of Great Joy as either pleasurable or painful, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either pleasurable or painful, that is conceptual proliferation. When contemplating the Ground of Great Joy as either self or non-self, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either self or non-self, that is conceptual proliferation.

When contemplating the Ground of Great Joy as either pure or impure, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either pure or impure, that is conceptual proliferation. When contemplating the Ground of Great Joy as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either peaceful or not peaceful, that is conceptual proliferation.

When contemplating the Ground of Great Joy as either secluded or not secluded, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either secluded or not secluded, that is conceptual proliferation. When contemplating the Ground of Great Joy as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when contemplating the grounds from the Ground of Stainlessness through the Dharma-Cloud Ground as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the five kinds of eyes as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either free from attachment or not free from attachment, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either free from attachment or not free from attachment, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Buddha’s ten powers as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either free from attachment or not free from attachment, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either free from attachment or not free from attachment, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates great loving-kindness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either free from attachment or not free from attachment, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either free from attachment or not free from attachment, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Dharma of never losing mindfulness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the Dharma of never losing mindfulness as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the Dharma of never losing mindfulness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the Dharma of never losing mindfulness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the Dharma of never losing mindfulness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the Dharma of never losing mindfulness as either free from attachment or not free from attachment, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either free from attachment or not free from attachment, that is conceptual proliferation.

When a great bodhisattva contemplates the Dharma of never losing mindfulness as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either an object to be fully known or not an object to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the knowledge of all dharmas as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the knowledge of all dharmas as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the knowledge of all dharmas as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the knowledge of all dharmas as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the knowledge of all dharmas as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the knowledge of all dharmas as either free from attachment or not free from attachment, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either free from attachment or not free from attachment, that is conceptual proliferation.

When a great bodhisattva contemplates the knowledge of all dharmas as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the knowledge of all path-aspects and the knowledge of all aspects as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti! If a great bodhisattva contemplates the fruit of stream-entry as either permanent or impermanent, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either permanent or impermanent, that is conceptual proliferation. If he contemplates the fruit of stream-entry as either pleasant or painful, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either pleasant or painful, that is conceptual proliferation.

If he contemplates the fruit of stream-entry as either self or non-self, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either self or non-self, that is conceptual proliferation. If he contemplates the fruit of stream-entry as either pure or impure, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either pure or impure, that is conceptual proliferation.

If he contemplates the fruit of stream-entry as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates the fruit of stream-entry as either secluded or not secluded, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either secluded or not secluded, that is conceptual proliferation.

If he contemplates the fruit of stream-entry as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti! If a great bodhisattva contemplates all the practices of great bodhisattvas as either permanent or impermanent, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either permanent or impermanent, that is conceptual proliferation. If he contemplates all the practices of great bodhisattvas as either pleasant or painful, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either pleasant or painful, that is conceptual proliferation.

If he contemplates all the practices of great bodhisattvas as either self or non-self, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either self or non-self, that is conceptual proliferation. If he contemplates all the practices of great bodhisattvas as either pure or impure, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either pure or impure, that is conceptual proliferation.

If he contemplates all the practices of great bodhisattvas as either peaceful or not peaceful, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either peaceful or not peaceful, that is conceptual proliferation. If he contemplates all the practices of great bodhisattvas as either secluded or not secluded, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either secluded or not secluded, that is conceptual proliferation.

If he contemplates all the practices of great bodhisattvas as either something to be fully known or not something to be fully known, that is conceptual proliferation; if he contemplates the supreme awakening of the Buddhas as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Furthermore, Subhuti! If a great bodhisattva thinks thus: “The Noble Truth of suffering should be fully known,” that is conceptual proliferation; “The Noble Truth of the origin of suffering should be permanently abandoned,” that is conceptual proliferation; “The Noble Truth of cessation should be directly realized,” that is conceptual proliferation; “The Noble Truth of the path should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The four dhyanas should be cultivated,” that is conceptual proliferation; “The four immeasurables and the four formless concentrations should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The four foundations of mindfulness should be cultivated,” that is conceptual proliferation; “The four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The gateway to liberation through emptiness should be cultivated,” that is conceptual proliferation; “The gateways to liberation through signlessness and wishlessness should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The eight liberations should be cultivated,” that is conceptual proliferation; “The eight spheres of mastery, nine successive absorptions, and ten totalities should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The five kinds of eyes should be cultivated,” that is conceptual proliferation; “The six superknowledges should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The fruit of stream-entry should be transcended,” that is conceptual proliferation; “The fruits of once-returning, non-returning, arhatship, and the fruit of a pratyekabuddha should be transcended,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The perfection of generosity should be practiced,” that is conceptual proliferation; “The perfections of pure ethical discipline, patience, vigor, dhyana, and prajnaparamita should be practiced,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “One should abide in inner emptiness,” that is conceptual proliferation; “One should abide in 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-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “One should abide in suchness,” that is conceptual proliferation; “One should abide in 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 true limit, the realm of space, and the inconceivable realm,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “One should enter the bodhisattva’s certainty of freedom from arising,” that is conceptual proliferation; “The right practices of the ten bodhisattva bhumis should be perfected,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “Sentient beings should be brought to maturity,” that is conceptual proliferation; “Buddha-fields should be purified and adorned,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The ten powers of a Buddha should be aroused,” that is conceptual proliferation; “The four fearlessnesses, four unobstructed knowledges, and eighteen distinctive qualities of a Buddha should be aroused,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “Great loving-kindness should be aroused,” that is conceptual proliferation; “Great compassion, great sympathetic joy, and great equanimity should be aroused,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The quality of never losing mindfulness should be aroused,” that is conceptual proliferation; “The nature of constant equanimity should be aroused,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The knowledge of all things should be aroused,” that is conceptual proliferation; “The knowledge of the aspects of the paths and the knowledge of all aspects should be aroused,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “All gateways of samadhi should be aroused,” that is conceptual proliferation; “All gateways of dharani should be aroused,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks thus: “The entire continuous succession of habitual tendencies arising from the afflictions should be abandoned,” that is conceptual proliferation; “The supreme awakening of the Buddhas should be realized,” that is conceptual proliferation.

Subhuti! All such kinds of conceptual proliferation are the conceptual proliferations of great bodhisattvas.

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