大般若波羅蜜多經

06

“Blessed One! How does a great bodhisattva cultivate the relinquishment of ignorance, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said:

– “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that ignorance exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress exist, and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of ignorance while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of A-yu-ha and Niết-yu-ha, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the contemplation of impurity, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that A-yu-ha and Niết-yu-ha exist and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that the contemplation of impurity exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of A-yu-ha and Niết-yu-ha while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of the contemplation of impurity while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of the first dhyana, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the second, third, and fourth dhyanas, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that the first dhyana exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that the second, third, and fourth dhyanas exist and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the first dhyana while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of the second, third, and fourth dhyanas while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of the immeasurable loving-kindness, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the immeasurable compassion, sympathetic joy, and equanimity, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that the immeasurable loving-kindness exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that the immeasurable compassion, sympathetic joy, and equanimity exist and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the immeasurable loving-kindness while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of the immeasurable compassion, sympathetic joy, and equanimity while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of the meditative attainment of the sphere of infinite space, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the meditative attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that the meditative attainment of the sphere of infinite space exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that the meditative attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception exist and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the meditative attainment of the sphere of infinite space while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of the meditative attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of mindfulness of the Buddha, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of morality, mindfulness of generosity, mindfulness of celestial beings, mindfulness accompanied by skillful means, mindfulness unaccompanied by skillful means, mindfulness of tranquility, and mindfulness of the breath as it ceases, enters, and departs, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that mindfulness of the Buddha exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that mindfulness of the Dharma through mindfulness of the breath as it ceases, enters, and departs exists, and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of mindfulness of the Buddha while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of mindfulness of the Dharma through mindfulness of the breath as it ceases, enters, and departs, while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of the perception of impermanence, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the perception of suffering in impermanence, the perception of non-self in suffering, the perception of impurity, the perception of repulsiveness in food, the perception that nothing in the entire world is delightful, the perception of death, the perception of cessation, the perception of dispassion, and the perception of extinction, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said: “Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that the perception of impermanence exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita. If he conceives that the perception of suffering in impermanence through the perception of extinction exists and that this cultivation is relinquished, then he is not cultivating prajnaparamita.

Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through any conception of existence. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the perception of impermanence while also relinquishing this cultivation, he thereby cultivates prajnaparamita; when he cultivates the relinquishment of the perception of suffering in impermanence through the perception of extinction, while also relinquishing this cultivation, he thereby cultivates prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate the relinquishment of the perception of a self, while also relinquishing this cultivation, and thereby cultivate prajnaparamita? How does a great bodhisattva cultivate the relinquishment of the perception of a sentient being, the perception of a living being, the perception of one capable of arising, the perception of one capable of nurturing, the perception of one who matures, the perception of one who undergoes transmigration, the perception of a mind-born being, the perception of a youth, the perception of one capable of acting, the perception of one capable of experiencing karmic results, the perception of one capable of causing others to experience karmic results, the perception of a knower,

the perception of one who causes others to know, the perception of a seer, and the perception of one who causes others to see, while also relinquishing this cultivation, and thereby cultivate prajnaparamita?”

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there is a perception of self and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there is a perception of a sentient being, up to a perception of one who sees, and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the perception of self and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the perception of a sentient being, up to the perception of one who sees, and also relinquishes this very practice, then he is practicing prajnaparamita.

World-Honored One! How does a great bodhisattva cultivate the relinquishment of the perceptions of permanence and impermanence, and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the perceptions of happiness and unhappiness, self and non-self, purity and impurity, seclusion and non-seclusion, tranquility and non-tranquility, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there are perceptions of permanence and impermanence and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there are perceptions of happiness and unhappiness, up to perceptions of tranquility and non-tranquility, and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the perceptions of permanence and impermanence and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the perceptions of happiness and unhappiness, up to the perceptions of tranquility and non-tranquility, and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of the four foundations of mindfulness and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of 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, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there are four foundations of mindfulness and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there are four right efforts, up to the Noble Eightfold Path, and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the four foundations of mindfulness and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the four right efforts, up to the Noble Eightfold Path, and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of the liberation gateway of emptiness and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the liberation gateways of signlessness and wishlessness and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there is a liberation gateway of emptiness and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there are liberation gateways of signlessness and wishlessness and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the liberation gateway of emptiness and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the liberation gateways of signlessness and wishlessness and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of the eight liberations and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the eight spheres of mastery, the nine successive attainments, and the ten totality spheres, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there are eight liberations and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there are eight spheres of mastery, nine successive attainments, and ten totality spheres and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the eight liberations and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the eight spheres of mastery, the nine successive attainments, and the ten totality spheres and also relinquishes this very practice, then he is practicing prajnaparamita.

World-Honored One! How does a great bodhisattva cultivate the relinquishment of the samadhi accompanied by initial and sustained application of thought and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the samadhi without initial application but with sustained application of thought, and the samadhi without either initial or sustained application of thought, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there is a samadhi accompanied by initial and sustained application of thought and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there is a samadhi without initial application but with sustained application of thought, or a samadhi without either initial or sustained application of thought, and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the samadhi accompanied by initial and sustained application of thought and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the samadhi without initial application but with sustained application of thought, and the samadhi without either initial or sustained application of thought, and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of the Noble Truth of suffering and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the Noble Truths of the origin of suffering, cessation, and the path, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there is a Noble Truth of suffering and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there are Noble Truths of the origin of suffering, cessation, and the path and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the Noble Truth of suffering and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of the Noble Truths of the origin of suffering, cessation, and the path and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of knowledge of suffering and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of knowledge of the origin of suffering, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, knowledge of dharmas, knowledge of categories, conventional knowledge, knowledge of others’ minds, and knowledge of things as they really are, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he thinks that there is knowledge of suffering and relinquishes this practice, then he is not practicing prajnaparamita. If he thinks that there is knowledge of the origin of suffering, up to knowledge of things as they really are, and relinquishes this practice, then he is not practicing prajnaparamita. Why is this? Subhuti! It is because one who entertains perceptions cannot practice prajnaparamita. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of knowledge of suffering and also relinquishes this very practice, then he is practicing prajnaparamita; if he cultivates the relinquishment of knowledge of the origin of suffering, up to knowledge of things as they really are, and also relinquishes this very practice, then he is practicing prajnaparamita.

– World-Honored One! How does a great bodhisattva cultivate the relinquishment of the perfection of generosity and also relinquish this very practice, thereby practicing prajnaparamita; and how does he cultivate the relinquishment of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, and also relinquish this very practice, thereby practicing prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is the perfection of generosity and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is the perfection of ethical discipline, and so forth up to prajnaparamita, and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the perfection of generosity and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the perfection of ethical discipline, and so forth up to prajnaparamita, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of inner emptiness and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is inner emptiness and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is outer emptiness, and so forth up to the emptiness of the self-nature of nonexistence, and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of inner emptiness and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of outer emptiness, and so forth up to the emptiness of the self-nature of nonexistence, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the Ground of Great Joy and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is the Ground of Great Joy and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is the Ground of Stainlessness, and so forth up to the Ground of the Dharma Cloud, and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the Ground of Great Joy and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the Ground of Stainlessness, and so forth up to the Ground of the Dharma Cloud, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the five kinds of eyes and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the six superknowledges and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there are the five kinds of eyes and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are the six superknowledges and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the five kinds of eyes and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the six superknowledges and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the Buddha's ten powers and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there are the Buddha's ten powers and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha, and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the Buddha's ten powers and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of great loving-kindness and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of great compassion, great sympathetic joy, and great equanimity, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is great loving-kindness and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are great compassion, great sympathetic joy, and great equanimity, and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of great loving-kindness and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of great compassion, great sympathetic joy, and great equanimity, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the Dharma of nonforgetfulness and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the nature of perpetual equanimity and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is the Dharma of nonforgetfulness and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is the nature of perpetual equanimity and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of the Dharma of nonforgetfulness and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the nature of perpetual equanimity and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of all samadhi gateways and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of all dharani gateways and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there are all samadhi gateways and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are all dharani gateways and that there is the relinquishment of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhuti, it is because prajnaparamita cannot be cultivated through the existence of perceptions. Therefore, Subhuti, if a great bodhisattva cultivates the relinquishment of all samadhi gateways and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of all dharani gateways and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the knowledge of all things and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the knowledge of path aspects and the knowledge of all aspects, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhūti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is knowledge of all things and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are the knowledge of the aspects of the paths and the knowledge of all aspects, and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhūti! It is because prajnaparamita cannot be cultivated while entertaining conceptions of existence. Therefore, Subhūti, if a great bodhisattva cultivates the relinquishment of the knowledge of all things and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the knowledge of the aspects of the paths and the knowledge of all aspects, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

Blessed One! How does a great bodhisattva cultivate the relinquishment of the fruit of stream-entry and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said: Subhūti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is the fruit of stream-entry and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there are the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita.

Why is this? Subhūti! It is because prajnaparamita cannot be cultivated while entertaining conceptions of existence.

Therefore, Subhūti, if a great bodhisattva cultivates the relinquishment of the fruit of stream-entry and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha, and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of all the practices of great bodhisattvas and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the supreme awakening of the Buddhas and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhūti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there are all the practices of great bodhisattvas and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is the supreme awakening of the Buddhas and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhūti! It is because prajnaparamita cannot be cultivated while entertaining conceptions of existence. Therefore, Subhūti, if a great bodhisattva cultivates the relinquishment of all the practices of great bodhisattvas and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the supreme awakening of the Buddhas and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the knowledge of all-knowing wisdom and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the permanent severance of the entire continuum of afflictive habitual tendencies and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhūti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is the knowledge of all-knowing wisdom and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is the entire continuum of afflictive habitual tendencies, and conceives that there is the permanent severance of the entire continuum of afflictive habitual tendencies, and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhūti! It is because prajnaparamita cannot be cultivated while entertaining conceptions of existence. Therefore, Subhūti, if a great bodhisattva cultivates the relinquishment of the knowledge of all-knowing wisdom and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the permanent severance of the entire continuum of afflictive habitual tendencies and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the conditioned realm and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the unconditioned realm and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhūti! When a great bodhisattva practices the profound prajnaparamita, if he conceives that there is a conditioned realm and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. If he conceives that there is an unconditioned realm and that there is the relinquishing of this cultivation, then he is not cultivating prajnaparamita. Why is this? Subhūti! It is because prajnaparamita cannot be cultivated while entertaining conceptions of existence. Therefore, Subhūti, if a great bodhisattva cultivates the relinquishment of the conditioned realm and also relinquishes this cultivation, this is the cultivation of prajnaparamita; if he cultivates the relinquishment of the unconditioned realm and also relinquishes this cultivation, this is the cultivation of prajnaparamita.

Furthermore, Subhūti! One who abides in conceptions of existence is certainly incapable of cultivating the perfections of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. Why is this? Subhūti! If one who abides in conceptions of existence cultivates generosity through prajnaparamita, he will certainly cling to a self and what belongs to a self. Because of this clinging, he falls into the two extremes; because he falls into the two extremes, he is not liberated from birth and death. With neither path nor nirvana, how could he cultivate, in accordance with reality, generosity through prajnaparamita!

Subhūti! One who abides in conceptions of existence is certainly incapable of cultivating the four establishments of mindfulness, 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. Why is this? Subhūti! If one who abides in conceptions of existence cultivates the four establishments of mindfulness through the Noble Eightfold Path, he will certainly cling to a self and what belongs to a self. Because of this clinging, he falls into the two extremes; because he falls into the two extremes, he is not liberated from birth and death. With neither path nor nirvana, how could he cultivate, in accordance with reality, the four establishments of mindfulness through the Noble Eightfold Path!

Subhūti! One who abides in conceptions of existence is certainly incapable of abiding in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Why is this? Subhūti! If one who abides in conceptions of existence abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence, he will certainly cling to a self and what belongs to a self.

Because of this clinging, he falls into the two extremes; because he falls into the two extremes, he is not liberated from birth and death. With neither path nor nirvana, how could he abide, in accordance with reality, in the emptiness of the internal through the emptiness of the self-nature of nonexistence!

Subhūti! One who abides in conceptions of existence is certainly incapable of abiding in suchness, the dharma-dhatu, the nature of dharmas, the nature that is free from falsity, the nature that is unchanging, the nature of equality, the nature of separation from arising, the fixed order of Dharma, the abiding of Dharma, the realm of reality, the realm of space, and the inconceivable realm. Why is this?

Subhūti! If one who abides in conceptions of existence abides in suchness through the inconceivable realm, he will certainly cling to a self and what belongs to a self. Because of this clinging, he falls into the two extremes; because he falls into the two extremes, he is not liberated from birth and death.

With neither path nor nirvana, how could he abide, in accordance with reality, in suchness through the inconceivable realm!

Subhūti! One who abides in conceptions of existence is certainly incapable of cultivating the Noble Truth of suffering and the Noble Truths of the origin of suffering, cessation, and the path. Why is this? Subhūti! One who abides in conceptions of existence will certainly cling to a self and what belongs to a self. Because of this clinging, he falls into the two extremes; because he falls into the two extremes, he is not liberated from birth and death. With neither path nor nirvana, how could he abide, in accordance with reality, in the Noble Truth of suffering and the Noble Truths of the origin of suffering, cessation, and the path!

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the gateways to liberation of emptiness, signlessness, and wishlessness?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the four supreme dhyanas, the four immeasurables, and the four formless concentrations. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the four supreme dhyanas, the four immeasurables, and the four formless concentrations?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate all gateways of samadhi and all gateways of dharani. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, all gateways of samadhi and all gateways of dharani?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the Ground of Great Joy, the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud. Why is this?

Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death.

If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the Ground of Great Joy through the Ground of the Dharma Cloud?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the five kinds of eyes and the six superknowledges. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the five kinds of eyes and the six superknowledges?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, great loving-kindness, great compassion, great sympathetic joy, and great equanimity?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the quality of never forgetting and the nature of perpetual equanimity. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the quality of never forgetting and the nature of perpetual equanimity?

Subhuti! One who abides in the conception of existence is certainly unable to cultivate the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects. Why is this? Subhuti! One who abides in the conception of existence will certainly grasp at a self and what belongs to a self; because of this grasping, one becomes attached to the two extremes. Being attached to the two extremes, one cannot be liberated from birth and death. If there is neither the path nor nirvana, how could one cultivate, in accordance with reality, the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects?

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What is existence, and what is not existence?

The Buddha said:

– Subhuti! Duality is existence; nonduality is not existence.

– Blessed One! What is duality, and what is nonduality?

– Subhuti! The conception of form is duality; the conception of the emptiness of form is nonduality. The conception of feeling, perception, formations, and consciousness is duality; the conception of the emptiness of feeling, perception, formations, and consciousness is nonduality.

Subhuti! The conception of the eye ayatana is duality; the conception of the emptiness of the eye ayatana is nonduality. The conception of the ear, nose, tongue, body, and mind ayatanas is duality; the conception of the emptiness of the ear, nose, tongue, body, and mind ayatanas is nonduality.

Subhuti! The conception of the form ayatana is duality; the conception of the emptiness of the form ayatana is nonduality. The conception of the sound, odor, taste, tangible-object, and dharma ayatanas is duality; the conception of the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas is nonduality.

Subhuti! The conception of the eye dhatu is duality; the conception of the emptiness of the eye dhatu is nonduality. The conception of the ear, nose, tongue, body, and mind dhatus is duality; the conception of the emptiness of the ear, nose, tongue, body, and mind dhatus is nonduality.

Subhuti! The conception of the form dhatu is duality; the conception of the emptiness of the form dhatu is nonduality. The conception of the sound, odor, taste, tangible-object, and dharma dhatus is duality; the conception of the emptiness of the sound, odor, taste, tangible-object, and dharma dhatus is nonduality.

Subhuti! The conception of the eye-consciousness dhatu is duality; the conception of the emptiness of the eye-consciousness dhatu is nonduality. The conception of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus is duality; the conception of the emptiness of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus is nonduality.

Subhuti! The conception of eye-contact is duality; the conception of the emptiness of eye-contact is nonduality. The conception of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is duality; the conception of the emptiness of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is nonduality.

Subhuti! The conception of the feelings that arise conditioned by eye-contact is duality; the conception of the emptiness of the feelings that arise conditioned by eye-contact is nonduality. The conception of the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is duality; the conception of the emptiness of the feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact is nonduality.

Subhuti! The conception of the earth dhatu is duality; the conception of the emptiness of the earth dhatu is nonduality. The conception of the water, fire, wind, space, and consciousness dhatus is duality; the conception of the emptiness of the water, fire, wind, space, and consciousness dhatus is nonduality.

Subhuti! The conception of the causal condition is duality; the conception of the emptiness of the causal condition is nonduality. The conception of the immediately antecedent condition, the objective condition, and the dominant condition is duality; the conception of the emptiness of the immediately antecedent condition, the objective condition, and the dominant condition is nonduality.

Subhuti! The perception of ignorance is duality; the perception of the emptiness of ignorance is nonduality. The perception of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is duality; the perception of the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress is nonduality.

Subhuti! The perception of the perfection of generosity is duality; the perception of the emptiness of the perfection of generosity is nonduality. The perception of the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita is duality; the perception of the emptiness of the perfection of moral discipline through prajnaparamita is nonduality.

Subhuti! The perception of internal emptiness is duality; the perception of the emptiness of internal emptiness is nonduality. The perception of external emptiness, internal-and-external 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature is duality;

the perception of the emptiness of external emptiness through the emptiness of the nonexistence of self-nature is nonduality.

Subhuti! The perception of the four foundations of mindfulness is duality; the perception of the emptiness of the four foundations of mindfulness is nonduality. The perception of 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 is duality; the perception of the emptiness of the four right efforts through the Noble Eightfold Path is nonduality.

Subhuti! The perception of the Noble Truth of suffering is duality; the perception of the emptiness of the Noble Truth of suffering is nonduality. The perception of the Noble Truths of the origin, cessation, and path is duality; the perception of the emptiness of the Noble Truths of the origin, cessation, and path is nonduality.

Subhuti! The perception of the four meditative absorptions is duality; the perception of the emptiness of the four meditative absorptions is nonduality. The perception of the four immeasurables and the four formless concentrations is duality; the perception of the emptiness of the four immeasurables and the four formless concentrations is nonduality.

Subhuti! The perception of the eight liberations is duality; the perception of the emptiness of the eight liberations is nonduality. The perception of the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres is duality; the perception of the emptiness of the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres is nonduality.

Subhuti! The perception of all samadhi gateways is duality; the perception of the emptiness of all samadhi gateways is nonduality. The perception of all dharani gateways is duality; the perception of the emptiness of all dharani gateways is nonduality.

Subhuti! The perception of the gateway to liberation through emptiness is duality; the perception of the emptiness of the gateway to liberation through emptiness is nonduality. The perception of the gateways to liberation through signlessness and wishlessness is duality; the perception of the emptiness of the gateways to liberation through signlessness and wishlessness is nonduality.

Subhuti! The perception of the Ground of Great Joy is duality; the perception of the emptiness of the Ground of Great Joy is nonduality. The perception of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground is duality; the perception of the emptiness of the Ground of Stainlessness through the Dharma Cloud Ground is nonduality.

Subhuti! The perception of the five kinds of eyes is duality; the perception of the emptiness of the five kinds of eyes is nonduality. The perception of the six superknowledges is duality; the perception of the emptiness of the six superknowledges is nonduality.

Subhuti! The perception of the Buddha’s ten powers is duality; the perception of the emptiness of the Buddha’s ten powers is nonduality. The perception of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is duality; the perception of the emptiness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is nonduality.

Subhuti! The perception of great loving-kindness is duality; the perception of the emptiness of great loving-kindness is nonduality. The perception of great compassion, great sympathetic joy, and great equanimity is duality; the perception of the emptiness of great compassion, great sympathetic joy, and great equanimity is nonduality.

Subhuti! The perception of the Dharma of non-forgetfulness is duality; the perception of the emptiness of the Dharma of non-forgetfulness is nonduality. The perception of the nature of perpetual equanimity is duality; the perception of the emptiness of the nature of perpetual equanimity is nonduality.

Subhuti! The perception of the wisdom of all things is duality; the perception of the emptiness of the wisdom of all things is nonduality. The perception of the wisdom of the aspects of the path and the wisdom of all aspects is duality; the perception of the emptiness of the wisdom of the aspects of the path and the wisdom of all aspects is nonduality.

Subhuti! The perception of a Stream-enterer is duality; the perception of the emptiness of a Stream-enterer is nonduality. The perception of a Once-returner, a Non-returner, an arhat, and a pratyekabuddha is duality; the perception of the emptiness of a Once-returner, a Non-returner, an arhat, and a pratyekabuddha is nonduality.

Subhuti! The perception of the fruit of Stream-entry is duality; the perception of the emptiness of the fruit of Stream-entry is nonduality. The perception of the fruits of Once-returning, Non-returning, and arhatship, and the fruition of pratyekabuddhahood is duality; the perception of the emptiness of the fruits of Once-returning, Non-returning, and arhatship, and the fruition of pratyekabuddhahood is nonduality.

Subhuti! The perception of a great bodhisattva is duality; the perception of the emptiness of a great bodhisattva is nonduality. The perception of a Tathagata, Worthy One, Perfectly and Fully Awakened One is duality; the perception of the emptiness of a Tathagata, Worthy One, Perfectly and Fully Awakened One is nonduality.

Subhuti! The perception of the practices of a great bodhisattva is duality; the perception of the emptiness of the practices of a great bodhisattva is nonduality. The perception of the fruit of supreme awakening is duality; the perception of the emptiness of the fruit of supreme awakening is nonduality.

Subhuti! The perception of the conditioned realm is duality; the perception of the emptiness of the conditioned realm is nonduality. The perception of the unconditioned realm is duality; the perception of the emptiness of the unconditioned realm is nonduality.

Subhuti! Thus, all perceptions are duality; all duality is existence; and all existence is birth and death. Wherever there is birth and death, one cannot be liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and distress.

Subhuti! All perceptions of emptiness are nondual; all that is nondual is nonexistence; and all that is nonexistent is free from birth and death. That which is free from birth and death can be liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and distress.

Fascicle 371

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