大般若波羅蜜多經

05

– Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, how can they perfect the perfection of vigor amid all phenomena that are signless, unapprehended, unattained, without reflection, and inactive?

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they can cultivate vigor with an uncontaminated mind free from characteristics. Having accomplished such vigor, that great bodhisattva becomes valiant in body and mind and can thereby enter and fully abide in the first dhyana; they can also enter and fully abide in the second, third, and fourth dhyanas.

Relying upon the fourth dhyana, they produce immeasurable manifestations of supernormal powers, even grasping the sun and moon in their hands and turning them freely without considering it difficult. Because they have accomplished vigor and are valiant in body, through the power of supernormal abilities they can, in the space of an instant, reach immeasurable hundreds of thousands of Buddha-worlds in other directions. Moreover, with various kinds of food and drink, clothing, bedding, medicines, incense and flowers, banners and canopies, lamps and torches, precious treasures, and supremely exquisite music, they reverently make offerings to, honor, and praise the Buddhas, the Blessed Ones.

Through these roots of virtue, their rewards are inexhaustible, until they gradually attain the fruit of unsurpassed awakening. Having attained bodhi through these roots of virtue, they are in turn reverently offered, honored, and praised by immeasurable devas, humans, asuras, and others in the world with immeasurable varieties of food and drink, clothing, bedding, medicines, incense and flowers, banners and canopies, lamps and torches, precious treasures, and supremely exquisite music.

Through these roots of virtue, after they enter nirvana, their relics and disciples continue to be reverently offered to, honored, and praised by immeasurable devas, humans, asuras, and others in the world. Through their supernormal power, that great bodhisattva can also reach immeasurable hundreds of thousands of Buddha-worlds in other directions and, in the presence of the Buddhas, listen to the true Dharma. Having heard it, they receive and retain it without ever forgetting it, until they attain the fruit of unsurpassed awakening.

Through their supernormal power, that great bodhisattva also brings sentient beings to maturity, purifies and adorns Buddha-fields, and diligently cultivates the knowledge of all aspects. Once the knowledge of all aspects has been perfected, they attain the fruit of unsurpassed awakening, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

Subhuti! In this way, when that great bodhisattva practices prajnaparamita, because they have accomplished vigor and are valiant in body, they can swiftly perfect the perfection of vigor.

Subhuti! How does a great bodhisattva who practices prajnaparamita, because they have accomplished vigor and are valiant in mind, swiftly perfect the perfection of vigor?

Subhuti! Because that great bodhisattva, while cultivating prajnaparamita, perfects a courageous and vigorous mind of diligence, he can swiftly bring to fulfillment the undefiled path of all the Noble Ones and the perfection of diligence encompassed by the factors of the path. Consequently, he can ensure that all unwholesome bodily, verbal, and mental karma has no opportunity to arise.

That great bodhisattva never grasps form as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp feeling, perception, formations, or consciousness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the eye ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

he never grasps the form ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the sound, odor, taste, tangible-object, or dharma ayatana as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the eye dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the ear, nose, tongue, body, or mind dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

he never grasps the form dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the sound, odor, taste, tangible-object, or dharma dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the eye-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

he never grasps eye-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp ear-, nose-, tongue-, body-, or mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the feelings arising in dependence upon eye-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

nor does he grasp the feelings arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the earth dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the water, fire, wind, space, or consciousness dhatu as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

he never grasps the causal condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the immediately antecedent condition, the objective condition, or the predominant condition as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps ignorance as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

nor does he grasp formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the conditioned realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the unconditioned realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

he never grasps the Desire Realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the Form Realm or the Formless Realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; he never grasps the defiled realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded; nor does he grasp the undefiled realm as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, secluded or not secluded;

never apprehends the first dhyana as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the second, third, or fourth dhyana as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the immeasurable loving-kindness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

nor does one apprehend the immeasurable compassion, sympathetic joy, or equanimity as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the attainment of the sphere of infinite space as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the attainments of the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

never apprehends the four foundations of mindfulness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the gateway to liberation of emptiness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

nor does one apprehend the gateways to liberation of signlessness and wishlessness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the perfection of generosity as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the perfections of pure ethical discipline, patient acceptance, vigor, meditation, or prajnaparamita as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

never apprehends inner emptiness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend 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-transformation, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends suchness as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

nor does one apprehend the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the Noble Truth of suffering as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

nor does one apprehend the Noble Truths of the origin of suffering, its cessation, and the path as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the eight liberations as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

never apprehends any gateway to samadhi as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend any gateway to dharani as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; never apprehends the five kinds of eyes as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the six superknowledges as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

never apprehends the ten powers of a Buddha as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded; nor does one apprehend the four fearlessnesses, the four unhindered knowledges, or the eighteen unique qualities of a Buddha as either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure, quiescent or not quiescent, secluded or not secluded;

never clings to great loving-kindness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he cling to great compassion, great sympathetic joy, or great equanimity as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached. He never clings to the Dharma of non-forgetfulness as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he cling to the nature of perpetual equanimity as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

He never clings to the knowledge of all things as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he cling to the knowledge of the aspects of the path or the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

He never clings to the fruit of stream-entry as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he cling to the fruits of once-returning, non-returning, arhatship, or the realization of a pratyekabuddha as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached.

He never clings to any practices of a great bodhisattva as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached; nor does he cling to the unsurpassed perfect enlightenment of the Buddhas as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, peaceful or not peaceful, detached or not detached. That great bodhisattva never clings to the notion, ‘This is a stream-enterer, this is a once-returner, this is a non-returner, this is an arhat, this is a pratyekabuddha, this is a bodhisattva, and this is a Tathagata.’ Nor does he cling to the notion, ‘Such a sentient being, because his seeing is complete, is called a stream-enterer;

such a sentient being, because his lower fetters have become attenuated, is called a once-returner; such a sentient being, because his lower fetters have been exhausted, is called a non-returner; such a sentient being, because his higher fetters have been exhausted, is called an arhat; such a sentient being, because he has attained the path of a pratyekabuddha, is called a pratyekabuddha; such a sentient being, because he has attained the knowledge of the aspects of the path, is called a bodhisattva; and such a sentient being, because he has attained the knowledge of all aspects, is called a Tathagata.’ Why is this?

Because neither the dharmas that might be clung to nor the sentient beings have any intrinsic nature that can be clung to. Therefore, that great bodhisattva perfects courageous and vigorous effort. Although he performs deeds that benefit sentient beings, he does not begrudge even his body or life, yet with regard to sentient beings he apprehends absolutely nothing.

Although he can perfect the prajnaparamita of vigor that he cultivates, with regard to the prajnaparamita of vigor he apprehends absolutely nothing. Although he can perfect all the qualities of a Buddha, with regard to the qualities of a Buddha he apprehends absolutely nothing. Although he can adorn and purify all Buddha-fields, with regard to Buddha-fields he apprehends absolutely nothing.

Having perfected such vigor of body and mind, that great bodhisattva can both abandon all unwholesome dharmas and embrace all wholesome dharmas, yet he clings to none of them. Because he does not cling, he passes from one Buddha-field to another Buddha-field and from one world to another world. Wishing to benefit sentient beings, he can freely and unobstructedly manifest whatever deeds of supernormal power he wishes to display.

That is, he may manifest a rain of precious flowers, scatter fragrant perfumes, cause instrumental music to resound, shake the great earth, or adorn the world with the seven kinds of exquisite jewels. He may manifest light radiating from his body, enabling all blind beings to see clearly;

or manifest a wondrous fragrance issuing from his body, causing every foul impurity to become fragrant and pure. He may also manifest the establishment of a great sanctuary in which no kind of sentient being is harmed, thereby teaching and guiding boundlessly many sentient beings to enter the right path: to abstain from killing living beings, abstain from taking what has not been given, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from impure and frivolous speech, abstain from covetousness, abstain from ill will, and abstain from wrong views.

He may embrace sentient beings through generosity, embrace sentient beings through pure morality, embrace sentient beings through patient acceptance, embrace sentient beings through vigor, embrace sentient beings through meditative concentration, or embrace sentient beings through prajna. Wishing to benefit sentient beings, he may relinquish precious possessions, relinquish his wife and children, relinquish his royal throne, relinquish parts of his body, or relinquish his life.

According to whatever means are required for particular sentient beings to receive benefit, he employs precisely those means to benefit them.

Subhuti! Thus, when a great bodhisattva practices the profound prajnaparamita, through the power of an uncontaminated mind that is free from all characteristics, he perfects the prajnaparamita of vigor amid all dharmas that are without characteristics, without cognition, without attainment, without reflection, and without activity; and he can also perfect the other virtues.

Furthermore, Subhuti! When a great bodhisattva cultivates the profound prajnaparamita, how does he perfect the prajnaparamita of meditative concentration amid all dharmas that are without characteristics, without cognition, without attainment, without reflection, and without activity?

Subhuti, when a great bodhisattva practices profound prajnaparamita, he is able to cultivate meditative concentration with an uncontaminated mind free from characteristics. Apart from the Tathagata’s concentration, that great bodhisattva is able to perfect every other concentration. Free from sensual desires and unwholesome states, with initial and sustained application of thought, and with the joy and bliss born of seclusion, he enters and fully abides in the first dhyana.

With initial and sustained application of thought stilled, inwardly serene, his mind unified, without initial or sustained application of thought, and with the joy and bliss born of concentration, he enters and fully abides in the second dhyana. Free from joy, he abides in equanimity; mindful and clearly comprehending, he experiences bliss with the body—the state of which the Buddhas declare, “One who has equanimity and mindfulness abides in bliss”—and he enters and fully abides in the third dhyana.

Having abandoned pleasure and pain, and with previous joy and sorrow having disappeared, neither painful nor pleasant, with mindfulness purified by equanimity, he enters and fully abides in the fourth dhyana. With a mind accompanied by loving-kindness, that great bodhisattva pervades one direction, then the second, the third, and the fourth, as well as above, below, and all around, extending throughout all worlds in the ten directions, and fully abides therein.

With a mind accompanied by compassion, he pervades one direction through all worlds in the ten directions and fully abides therein. With a mind accompanied by sympathetic joy, he pervades one direction through all worlds in the ten directions and fully abides therein. With a mind accompanied by equanimity, he pervades one direction through all worlds in the ten directions and fully abides therein.

Transcending all perceptions of form, extinguishing perceptions of resistance, and not attending to perceptions of diversity, he enters and fully abides in the sphere of infinite space, thinking, “Space is infinite.” Transcending in every respect the sphere of infinite space, he enters and fully abides in the sphere of infinite consciousness, thinking, “Consciousness is infinite.” Transcending in every respect the sphere of infinite consciousness, he enters and fully abides in the sphere of nothingness, thinking, “There is nothing whatsoever.” Transcending in every respect the sphere of nothingness, he enters and fully abides in the sphere of neither perception nor non-perception.

Abiding in the perfection of meditative concentration, that great bodhisattva is able to enter the eight liberations in both forward and reverse order and fully abide in them; he is able to enter the eight spheres of mastery in both forward and reverse order and fully abide in them; he is able to enter the nine successive attainments in both forward and reverse order and fully abide in them; and he is able to enter the ten totalities in both forward and reverse order and fully abide in them.

That great bodhisattva is able to enter and fully abide in the samadhi of emptiness; to enter and fully abide in the samadhi of signlessness; to enter and fully abide in the samadhi of wishlessness; to enter and fully abide in the uninterrupted samadhi; to enter and fully abide in the lightning-like samadhi; to enter and fully abide in the noble and right samadhi; and to enter and fully abide in the diamond-like samadhi.

Abiding in the perfection of meditative concentration, that great bodhisattva cultivates the thirty-seven factors of enlightenment and the knowledge of the aspects of the path, bringing them all to perfection. Having embraced all samadhis through the knowledge of the aspects of the path, he progressively cultivates and passes beyond the stage of pure contemplation, the stage of spiritual lineage, the eighth stage, the stage of seeing, the stage of attenuation, the stage of freedom from desire, the stage of one who has completed the task, and the stage of a pratyekabuddha, and enters the bodhisattva’s certainty of attaining the Dharma.

Having entered the bodhisattva’s certainty of attaining the Dharma, he cultivates the practices of all the stages and perfects the Buddha stage. Although that great bodhisattva progressively cultivates and passes beyond all those stages, he does not, at any intermediate point, grasp their fruits as attainments before he has attained the knowledge of all aspects. Abiding in the perfection of meditative concentration, that great bodhisattva travels from one Buddha-field to another, reverently making offerings to, honoring, and praising all Buddhas, the Blessed Ones.

In the presence of the Buddhas, he plants roots of merit, brings sentient beings to maturity, and adorns and purifies Buddha-fields. Traveling from one world to another, he benefits sentient beings without weariness of body or mind. He may embrace sentient beings through generosity, embrace them through pure ethical discipline, embrace them through patient acceptance, embrace them through diligence, embrace them through meditative concentration, or embrace them through prajna.

He may embrace sentient beings through liberation or through the knowledge and vision of liberation. He may teach sentient beings and establish them in the fruit of stream-entry; teach them and establish them in the fruit of once-returning; teach them and establish them in the fruit of non-returning; teach them and establish them in the fruit of arhatship; teach them and establish them in the fruition of a pratyekabuddha; teach them and establish them in the stage of a great bodhisattva; or teach them and establish them in the fruition of unsurpassed awakening.

In accordance with the strength of sentient beings’ roots of merit and the growth of their wholesome qualities, he employs various skillful means to establish them accordingly. Abiding in the perfection of meditative concentration, that great bodhisattva is able to elicit all Dharma gateways of samadhi, elicit all Dharma gateways of dharani, attain the four supreme unimpeded understandings, and attain supreme maturation-born superknowledges.

Because that great bodhisattva has attained supreme maturation-born superknowledges, he will certainly never again enter a mother’s womb, certainly never again indulge in sensual pleasure, certainly never again appropriate karma that produces rebirth, and will never again be defiled by faults in his way of life. Why is this? It is because that great bodhisattva clearly sees and thoroughly realizes that the nature of all dharmas is like an illusion or magical creation.

Although he knows that all conditioned phenomena are like illusions and magical creations, relying upon his compassionate vows he benefits sentient beings. Although he relies upon his compassionate vows to benefit sentient beings, he realizes that neither sentient beings nor their establishment can be apprehended. Although he realizes that neither sentient beings nor their establishment can be apprehended, he is nevertheless able to establish all sentient beings in the unapprehendable Dharma, relying upon conventional truth and not upon ultimate truth.

Abiding in the perfection of meditative concentration, that great bodhisattva cultivates all dhyanas, liberations, samadhis, and meditative attainments until he perfects the fruition he seeks—unsurpassed awakening—and he never relinquishes the perfection of meditative concentration that he cultivates. That great bodhisattva practices the knowledge of the aspects of the path, skillfully elicits the knowledge of all aspects, and abides therein, forever eliminating the entire continuum of habitual tendencies.

Because that great bodhisattva can forever eliminate the continuum of habitual tendencies, he can rightly benefit himself and others. Because he can rightly benefit himself and others, he becomes a pure field of merit for all devas, humans, asuras, and others throughout the world, and is able to receive every reverent offering made by all devas, humans, asuras, and others throughout the world.

Subhuti, in this way, when a great bodhisattva practices profound prajnaparamita, through the power of an uncontaminated mind free from all characteristics, he is able, amid all dharmas that are without characteristics, without cognition, without attainment, without reflection, and without activity, to perfect the perfection of meditative concentration and also to perfect all other excellent qualities.

Furthermore, Subhuti, when a great bodhisattva practices profound prajnaparamita, how is he able, amid all dharmas that are without characteristics, without cognition, without attainment, without reflection, and without activity, to perfect prajnaparamita?

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they are able to cultivate prajna with an uncontaminated mind free from characteristics. That great bodhisattva does not perceive even the slightest dharma as truly established.

That is to say, they do not perceive form as truly established, nor do they perceive feeling, perception, formations, or consciousness as truly established; they do not perceive the arising of form, nor do they perceive the arising of feeling, perception, formations, or consciousness; they do not perceive the cessation of form, nor do they perceive the cessation of feeling, perception, formations, or consciousness; they do not perceive form as subject to increase, nor do they perceive feeling, perception, formations, or consciousness as subject to increase; they do not perceive form as subject to decrease, nor do they perceive feeling, perception, formations, or consciousness as subject to decrease;

they do not perceive any accumulation of form, nor do they perceive any accumulation of feeling, perception, formations, or consciousness; they do not perceive any dispersion of form, nor do they perceive any dispersion of feeling, perception, formations, or consciousness.

They contemplate form in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate feeling, perception, formations, and consciousness in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the eye ayatana as truly established, nor do they perceive the ear, nose, tongue, body, or mind ayatana as truly established; they do not perceive the arising of the eye ayatana, nor do they perceive the arising of the ear, nose, tongue, body, or mind ayatana; they do not perceive the cessation of the eye ayatana, nor do they perceive the cessation of the ear, nose, tongue, body, or mind ayatana; they do not perceive the eye ayatana as subject to increase, nor do they perceive the ear, nose, tongue, body, or mind ayatana as subject to increase; they do not perceive the eye ayatana as subject to decrease, nor do they perceive the ear, nose, tongue, body, or mind ayatana as subject to decrease;

they do not perceive any accumulation of the eye ayatana, nor do they perceive any accumulation of the ear, nose, tongue, body, or mind ayatana; they do not perceive any dispersion of the eye ayatana, nor do they perceive any dispersion of the ear, nose, tongue, body, or mind ayatana.

They contemplate the eye ayatana in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate the ear, nose, tongue, body, and mind ayatanas in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the form ayatana as truly established, nor do they perceive the sound, odor, taste, tangible-object, or dharma ayatana as truly established; they do not perceive the arising of the form ayatana, nor do they perceive the arising of the sound, odor, taste, tangible-object, or dharma ayatana; they do not perceive the cessation of the form ayatana, nor do they perceive the cessation of the sound, odor, taste, tangible-object, or dharma ayatana; they do not perceive the form ayatana as subject to increase, nor do they perceive the sound, odor, taste, tangible-object, or dharma ayatana as subject to increase; they do not perceive the form ayatana as subject to decrease, nor do they perceive the sound, odor, taste, tangible-object, or dharma ayatana as subject to decrease;

they do not perceive any accumulation of the form ayatana, nor do they perceive any accumulation of the sound, odor, taste, tangible-object, or dharma ayatana; they do not perceive any dispersion of the form ayatana, nor do they perceive any dispersion of the sound, odor, taste, tangible-object, or dharma ayatana.

They contemplate the form ayatana in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate the sound, odor, taste, tangible-object, and dharma ayatanas in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the eye dhatu as truly established, nor do they perceive the ear, nose, tongue, body, or mind dhatu as truly established; they do not perceive the arising of the eye dhatu, nor do they perceive the arising of the ear, nose, tongue, body, or mind dhatu; they do not perceive the cessation of the eye dhatu, nor do they perceive the cessation of the ear, nose, tongue, body, or mind dhatu; they do not perceive the eye dhatu as subject to increase, nor do they perceive the ear, nose, tongue, body, or mind dhatu as subject to increase; they do not perceive the eye dhatu as subject to decrease, nor do they perceive the ear, nose, tongue, body, or mind dhatu as subject to decrease;

they do not perceive any accumulation of the eye dhatu, nor do they perceive any accumulation of the ear, nose, tongue, body, or mind dhatu; they do not perceive any dispersion of the eye dhatu, nor do they perceive any dispersion of the ear, nose, tongue, body, or mind dhatu.

They contemplate the eye dhatu in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate the ear, nose, tongue, body, and mind dhatus in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the form dhatu as truly established, nor do they perceive the sound, odor, taste, tangible-object, or dharma dhatu as truly established; they do not perceive the arising of the form dhatu, nor do they perceive the arising of the sound, odor, taste, tangible-object, or dharma dhatu; they do not perceive the cessation of the form dhatu, nor do they perceive the cessation of the sound, odor, taste, tangible-object, or dharma dhatu; they do not perceive the form dhatu as subject to increase, nor do they perceive the sound, odor, taste, tangible-object, or dharma dhatu as subject to increase; they do not perceive the form dhatu as subject to decrease, nor do they perceive the sound, odor, taste, tangible-object, or dharma dhatu as subject to decrease;

they do not perceive any accumulation of the form dhatu, nor do they perceive any accumulation of the sound, odor, taste, tangible-object, or dharma dhatu; they do not perceive any dispersion of the form dhatu, nor do they perceive any dispersion of the sound, odor, taste, tangible-object, or dharma dhatu.

They contemplate the form dhatu in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate the sound, odor, taste, tangible-object, and dharma dhatus in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the eye-consciousness dhatu as truly established, nor do they perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as truly established; they do not perceive the arising of the eye-consciousness dhatu, nor do they perceive the arising of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they do not perceive the cessation of the eye-consciousness dhatu, nor do they perceive the cessation of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they do not perceive the eye-consciousness dhatu as subject to increase, nor do they perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as subject to increase;

they do not perceive the eye-consciousness dhatu as subject to decrease, nor do they perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as subject to decrease; they do not perceive any accumulation of the eye-consciousness dhatu, nor do they perceive any accumulation of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; they do not perceive any dispersion of the eye-consciousness dhatu, nor do they perceive any dispersion of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

They contemplate the eye-consciousness dhatu in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive eye-contact as truly established, nor do they perceive ear-, nose-, tongue-, body-, or mind-contact as truly established; they do not perceive the arising of eye-contact, nor do they perceive the arising of ear-, nose-, tongue-, body-, or mind-contact; they do not perceive the cessation of eye-contact, nor do they perceive the cessation of ear-, nose-, tongue-, body-, or mind-contact; they do not perceive eye-contact as subject to increase, nor do they perceive ear-, nose-, tongue-, body-, or mind-contact as subject to increase; they do not perceive eye-contact as subject to decrease, nor do they perceive ear-, nose-, tongue-, body-, or mind-contact as subject to decrease;

they do not perceive any accumulation of eye-contact, nor do they perceive any accumulation of ear-, nose-, tongue-, body-, or mind-contact; they do not perceive any dispersion of eye-contact, nor do they perceive any dispersion of ear-, nose-, tongue-, body-, or mind-contact.

They contemplate eye-contact in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery; they contemplate ear-, nose-, tongue-, body-, and mind-contact in accordance with reality as false and deceptive, neither firm nor enduring, and truly without self-mastery.

They do not perceive the feelings arisen with eye-contact as condition as truly established, nor do they perceive the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition as truly established; they do not perceive the arising of the feelings arisen with eye-contact as condition, nor do they perceive the arising of the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition; they do not perceive the cessation of the feelings arisen with eye-contact as condition, nor do they perceive the cessation of the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition;

they do not perceive the feelings arisen with eye-contact as condition as subject to increase, nor do they perceive the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition as subject to increase; they do not perceive the feelings arisen with eye-contact as condition as subject to decrease, nor do they perceive the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition as subject to decrease; they do not perceive any accumulation of the feelings arisen with eye-contact as condition, nor do they perceive any accumulation of the feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition;

does not see any separation or dispersion in the feelings that arise conditioned by eye-contact, and does not see any separation or dispersion in the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact. He contemplates in accordance with reality that the feelings arising conditioned by eye-contact are false, unstable, and truly without mastery; he contemplates in accordance with reality that the feelings arising conditioned by ear-, nose-, tongue-, body-, or mind-contact are false, unstable, and truly without mastery.

He does not see that any conditioned phenomenon is truly accomplished, nor does he see that any unconditioned phenomenon is truly accomplished; he does not see the arising of any conditioned phenomenon, nor does he see the arising of any unconditioned phenomenon; he does not see the cessation of any conditioned phenomenon, nor does he see the cessation of any unconditioned phenomenon; he does not see any conditioned phenomenon as belonging to the category of increase, nor does he see any unconditioned phenomenon as belonging to the category of increase; he does not see any conditioned phenomenon as belonging to the category of decrease, nor does he see any unconditioned phenomenon as belonging to the category of decrease;

he does not see any accumulation in any conditioned phenomenon, nor does he see any accumulation in any unconditioned phenomenon; he does not see any separation or dispersion in any conditioned phenomenon, nor does he see any separation or dispersion in any unconditioned phenomenon.

He contemplates in accordance with reality that all conditioned phenomena are false, unstable, and truly without mastery; he contemplates in accordance with reality that all unconditioned phenomena are false, unstable, and truly without mastery. When that great bodhisattva contemplates in this way, he does not apprehend the intrinsic nature of form, nor does he apprehend the intrinsic nature of feeling, perception, formations, or consciousness; he does not apprehend the intrinsic nature of the eye ayatana, nor does he apprehend the intrinsic nature of the ear, nose, tongue, body, or mind ayatana; he does not apprehend the intrinsic nature of the form ayatana, nor does he apprehend the intrinsic nature of the sound, odor, taste, tangible object, or dharma ayatana;

he does not apprehend the intrinsic nature of the eye dhatu, nor does he apprehend the intrinsic nature of the ear, nose, tongue, body, or mind dhatu; he does not apprehend the intrinsic nature of the form dhatu, nor does he apprehend the intrinsic nature of the sound, odor, taste, tangible object, or dharma dhatu; he does not apprehend the intrinsic nature of the eye-consciousness dhatu, nor does he apprehend the intrinsic nature of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; he does not apprehend the intrinsic nature of eye-contact, nor does he apprehend the intrinsic nature of ear-, nose-, tongue-, body-, or mind-contact;

he does not apprehend the intrinsic nature of the feelings that arise conditioned by eye-contact, nor does he apprehend the intrinsic nature of the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact; he does not apprehend the intrinsic nature of any conditioned phenomenon, nor does he apprehend the intrinsic nature of any unconditioned phenomenon.

In practicing the prajnaparamita, that great bodhisattva develops profound faith and understanding that all phenomena have non-nature as their intrinsic nature. Having developed faith and understanding concerning such matters, that great bodhisattva is able to practice 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 non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

the emptiness of non-apprehendability, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature.

When that great bodhisattva practices in this way, he is utterly unattached to all phenomena; that is, he is not attached to form, nor is he attached to feeling, perception, formations, or consciousness; he is not attached to the eye ayatana, nor is he attached to the ear, nose, tongue, body, or mind ayatana; he is not attached to the form ayatana, nor is he attached to the sound, odor, taste, tangible object, or dharma ayatana; he is not attached to the eye dhatu, nor is he attached to the ear, nose, tongue, body, or mind dhatu; he is not attached to the form dhatu, nor is he attached to the sound, odor, taste, tangible object, or dharma dhatu; he is not attached to the eye-consciousness dhatu, nor is he attached to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu;

he is not attached to eye-contact, nor is he attached to ear-, nose-, tongue-, body-, or mind-contact; he is not attached to the feelings that arise conditioned by eye-contact, nor is he attached to the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact; he is not attached to the earth dhatu, nor is he attached to the water, fire, wind, space, or consciousness dhatu; he is not attached to the causal condition, nor is he attached to the immediately antecedent condition, the condition of the object, or the predominant condition; he is not attached to ignorance, nor is he attached to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress;

he is not attached to the perfection of generosity, nor is he attached to the perfection of pure morality, patient endurance, diligence, meditative concentration, or prajnaparamita; he is not attached to the emptiness of the internal, nor is he attached to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of non-apprehendability, the emptiness of non-nature,

the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of non-nature; he is not attached to suchness, nor is he attached to the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, or the inconceivable realm; he is not attached to the four foundations of mindfulness, nor is he attached to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; he is not attached to the Noble Truth of suffering, nor is he attached to the Noble Truths of its origin, cessation, or the path;

he is not attached to the four meditative absorptions, nor is he attached to the four immeasurables or the four formless attainments; he is not attached to the eight liberations, nor is he attached to the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality; he is not attached to any samadhi Dharma gateway, nor is he attached to any dharani Dharma gateway; he is not attached to the Dharma gateway of liberation through emptiness, nor is he attached to the Dharma gateways of liberation through signlessness or wishlessness; he is not attached to the five kinds of eyes, nor is he attached to the six superknowledges;

he is not attached to the ten powers of a Buddha, nor is he attached to the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha; he is not attached to great loving-kindness, nor is he attached to great compassion, great sympathetic joy, or great equanimity.

Fascicle 377

END