大般若波羅蜜多經

02

At that time, Śāriputra again said to Pūrṇa Maitrāyaṇīputra:

“If bodhisattvas cultivating the prajnaparamita of pure ethical discipline perceive even the slightest dharma called an agent, you should know that although they abide among the bodhisattva dharmas, they are said to have abandoned the bodhisattva dharmas. This is the bodhisattvas’ irrational attention. If they give rise to such irrational attention, you should know that they are called bodhisattvas who transgress ethical discipline.”

Pūrṇa Maitrāyaṇīputra then asked the Venerable Śāriputra:

“If bodhisattvas do not perceive even the slightest dharma called an agent, these bodhisattvas uphold the prajnaparamita of pure ethical discipline without transgression. What dharma, then, benefits or diminishes this bodhisattva’s prajnaparamita of pure ethical discipline?”

Śāriputra replied:

“There is no dharma that benefits or diminishes this bodhisattva’s prajnaparamita of pure ethical discipline. If one perceives even the slightest dharma as benefiting or diminishing this prajnaparamita of pure ethical discipline, you should know that such a bodhisattva grasps at pure ethical discipline. If bodhisattvas perceive even the slightest dharma as benefiting or diminishing this prajnaparamita of pure ethical discipline, these bodhisattvas cannot safeguard the bodhisattva’s prajnaparamita of pure ethical discipline.

If bodhisattvas do not perceive even the slightest dharma called an agent, these bodhisattvas correctly safeguard the bodhisattva’s prajnaparamita of pure ethical discipline. Only when bodhisattvas uphold pure ethical discipline and dedicate it toward attaining the knowledge of all-knowing wisdom is it called the prajnaparamita of pure ethical discipline. If bodhisattvas uphold pure ethical discipline but do not dedicate it toward attaining the knowledge of all-knowing wisdom, you should know that although this ethical discipline is attained, it is not called the prajnaparamita of pure ethical discipline; instead, it seeks a worldly result or the result of one of the two vehicles.

“Furthermore, Pūrṇa Maitrāyaṇīputra! Whatever acts of giving bodhisattvas perform, they make great compassion foremost and constantly give rise to a corresponding mind of dedication that accords with the knowledge of all-knowing wisdom. You should know that this is called the fulfillment of bodhisattva ethical discipline.

“Furthermore, Pūrṇa Maitrāyaṇīputra! Whatever ethical discipline bodhisattvas safeguard, they make great compassion foremost and constantly give rise to a corresponding mind of dedication that accords with the knowledge of all-knowing wisdom. You should know that this is called the fulfillment of bodhisattva ethical discipline.

“Furthermore, Pūrṇa Maitrāyaṇīputra! When bodhisattvas are beaten, reviled, slandered, humiliated, disparaged, and so forth by sentient beings, whatever patience they cultivate, they make great compassion foremost and constantly give rise to a corresponding mind of dedication that accords with the knowledge of all-knowing wisdom. You should know that this is called the fulfillment of bodhisattva ethical discipline.

“Furthermore, Pūrṇa Maitrāyaṇīputra! Bodhisattvas constantly practice diligence because they wish to rescue all sentient beings from the sufferings and afflictions of birth and death in the lower realms. In all such practice, they make great compassion foremost and constantly give rise to a corresponding mind of dedication that accords with the knowledge of all-knowing wisdom. You should know that this is called the fulfillment of bodhisattva ethical discipline.

“Furthermore, Pūrṇa Maitrāyaṇīputra! When bodhisattvas cultivate meditative concentration, they reflect: ‘I must give rise to supreme meditative concentration and thereby develop supreme supernormal powers. Knowing the different mental activities of sentient beings, I should teach and impart to them the medicine of the Dharma, helping them escape the sufferings of birth and death in the lower realms.

Moreover, to pacify the afflictions of body and mind, I shall become a pure field of merit for sentient beings, capable of accepting and developing the knowledge of all-knowing wisdom.’ Reflecting in this way, whenever they cultivate meditative concentration, they make great compassion foremost and constantly give rise to a corresponding mind of dedication that accords with the knowledge of all-knowing wisdom. You should know that this is called the fulfillment of bodhisattva ethical discipline.

“Furthermore, Pūrṇa Maitrāyaṇīputra! Whatever profound and subtle wisdom bodhisattvas cultivate is entirely for the sake of becoming free from error concerning dharmas and attaining various forms of skillfulness, namely, skillfulness regarding the skandhas, skillfulness regarding the dhatus, skillfulness regarding the ayatanas, skillfulness regarding the truths, skillfulness regarding dependent origination, and skillfulness regarding what is possible and what is impossible.

“What is called skillfulness regarding the skandhas?

“It means that bodhisattvas know precisely, in accordance with reality, all the particular characteristics of the form skandha. They know precisely, in accordance with reality, all the particular characteristics of the skandhas of feeling, perception, formations, and consciousness. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that all the particular characteristics of the form skandha are unobtainable. They know precisely, in accordance with reality, that all the particular characteristics of the skandhas of feeling, perception, formations, and consciousness are unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, all the common characteristics of the form skandha. They know precisely, in accordance with reality, all the common characteristics of the skandhas of feeling, perception, formations, and consciousness. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that all the common characteristics of the form skandha are unobtainable. They know precisely, in accordance with reality, that all the common characteristics of the skandhas of feeling, perception, formations, and consciousness are unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is permanent or impermanent, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is permanent or impermanent, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is pleasurable or painful, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is pleasurable or painful, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is self or non-self, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is self or non-self, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is pure or impure, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is pure or impure, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is empty or nonempty, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is empty or nonempty, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha has characteristics or is signless, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness has characteristics or is signless, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha involves aspiration or is wishless, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness involves aspiration or is wishless, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is quiescent or not quiescent, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is quiescent or not quiescent, it is unobtainable. This is called skillfulness regarding the skandhas.

“Furthermore, bodhisattvas know precisely, in accordance with reality, that whether any aspect of the form skandha is detached or not detached, it is unobtainable. They know precisely, in accordance with reality, that whether any aspect of the skandhas of feeling, perception, formations, and consciousness is detached or not detached, it is unobtainable. This is called skillfulness regarding the skandhas.

“What is called skillfulness regarding the dhatus?

“It means that bodhisattvas know precisely, in accordance with reality, all the particular characteristics of the eye dhatu. They know precisely, in accordance with reality, all the particular characteristics of the ear, nose, tongue, body, and mind dhatus. This is called skillfulness regarding the dhatus.”

Furthermore, bodhisattvas know clearly, as they truly are, all the intrinsic characteristics of the eye dhatu, and know that they are all unapprehensible. They know clearly, as they truly are, all the intrinsic characteristics of the ear, nose, tongue, body, and mind dhatus, and know that they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of the eye dhatu. They know clearly, as they truly are, all the common characteristics of the ear, nose, tongue, body, and mind dhatus. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of the eye dhatu, and know that they are all unapprehensible. They know clearly, as they truly are, all the common characteristics of the ear, nose, tongue, body, and mind dhatus, and know that they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether permanent or impermanent, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether permanent or impermanent, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether pleasant or painful, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether pleasant or painful, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether self or non-self, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether self or non-self, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether pure or impure, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether pure or impure, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether empty or not empty, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether empty or not empty, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether possessing characteristics or characteristicless, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether possessing characteristics or characteristicless, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether involving aspiration or free from aspiration, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether involving aspiration or free from aspiration, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether quiescent or not quiescent, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether quiescent or not quiescent, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever eye dhatus there may be, whether detached or not detached, are all unapprehensible. They know clearly, as they truly are, that whatever ear, nose, tongue, body, and mind dhatus there may be, whether detached or not detached, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the intrinsic characteristics of the form dhatu. They know clearly, as they truly are, all the intrinsic characteristics of the sound, odor, taste, tangible-object, and dharma dhatus. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the intrinsic characteristics of the form dhatu, and know that they are all unapprehensible. They know clearly, as they truly are, all the intrinsic characteristics of the sound, odor, taste, tangible-object, and dharma dhatus, and know that they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of the form dhatu. They know clearly, as they truly are, all the common characteristics of the sound, odor, taste, tangible-object, and dharma dhatus. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of the form dhatu, and know that they are all unapprehensible. They know clearly, as they truly are, all the common characteristics of the sound, odor, taste, tangible-object, and dharma dhatus, and know that they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether permanent or impermanent, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether permanent or impermanent, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether pleasant or painful, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether pleasant or painful, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether self or non-self, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether self or non-self, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether pure or impure, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether pure or impure, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether empty or not empty, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether empty or not empty, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether possessing characteristics or characteristicless, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether possessing characteristics or characteristicless, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether involving aspiration or free from aspiration, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether involving aspiration or free from aspiration, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether quiescent or not quiescent, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether quiescent or not quiescent, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, that whatever form dhatus there may be, whether detached or not detached, are all unapprehensible. They know clearly, as they truly are, that whatever sound, odor, taste, tangible-object, and dharma dhatus there may be, whether detached or not detached, are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the intrinsic characteristics of the eye-consciousness dhatu. They know clearly, as they truly are, all the intrinsic characteristics of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the intrinsic characteristics of the eye-consciousness dhatu, and know that they are all unapprehensible. They know clearly, as they truly are, all the intrinsic characteristics of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus, and know that they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of the eye-consciousness dhatu. They know clearly, as they truly are, all the common characteristics of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many common characteristics of the eye-consciousness dhatu there may be, they are all unapprehensible. They know in accordance with reality that however many common characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether permanent or impermanent, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether permanent or impermanent, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether pleasant or painful, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether pleasant or painful, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether self or non-self, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether self or non-self, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether pure or impure, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether pure or impure, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether empty or not empty, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether empty or not empty, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether possessing characteristics or without characteristics, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether possessing characteristics or without characteristics, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether associated with aspiration or without aspiration, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether associated with aspiration or without aspiration, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether quiescent or not quiescent, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether quiescent or not quiescent, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many eye-consciousness dhatus there may be, whether transcended or not transcended, they are all unapprehensible. They know in accordance with reality that however many ear-, nose-, tongue-, body-, and mind-consciousness dhatus there may be, whether transcended or not transcended, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality the individual characteristics of however many instances of eye-contact there may be. They know in accordance with reality the individual characteristics of however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that the individual characteristics of however many instances of eye-contact there may be are all unapprehensible. They know in accordance with reality that the individual characteristics of however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality the common characteristics of however many instances of eye-contact there may be. They know in accordance with reality the common characteristics of however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that the common characteristics of however many instances of eye-contact there may be are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether permanent or impermanent, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether permanent or impermanent, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether pleasant or painful, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether pleasant or painful, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether self or non-self, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether self or non-self, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether pure or impure, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether pure or impure, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether empty or not empty, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether empty or not empty, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether possessing characteristics or without characteristics, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether possessing characteristics or without characteristics, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether associated with aspiration or without aspiration, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether associated with aspiration or without aspiration, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether quiescent or not quiescent, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether quiescent or not quiescent, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that however many instances of eye-contact there may be, whether transcended or not transcended, they are all unapprehensible. They know in accordance with reality that however many instances of ear-, nose-, tongue-, body-, and mind-contact there may be, whether transcended or not transcended, they are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality the individual characteristics of however many feelings arise with eye-contact as their condition. They know in accordance with reality the individual characteristics of however many feelings arise with ear-, nose-, tongue-, body-, and mind-contact as their condition. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that the individual characteristics of however many feelings arise with eye-contact as their condition are all unapprehensible. They know in accordance with reality that however many feelings arise with ear-, nose-, tongue-, body-, and mind-contact as their condition are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality the common characteristics of however many feelings arise with eye-contact as their condition. They know in accordance with reality the common characteristics of however many feelings arise with ear-, nose-, tongue-, body-, and mind-contact as their condition. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know in accordance with reality that the common characteristics of however many feelings arise with eye-contact as their condition are all unapprehensible. They know in accordance with reality that the common characteristics of however many feelings arise with ear-, nose-, tongue-, body-, and mind-contact as their condition are all unapprehensible. This is called skillfulness concerning the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether permanent or impermanent, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether permanent or impermanent, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether pleasant or painful, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether pleasant or painful, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether self or non-self, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether self or non-self, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether pure or impure, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether pure or impure, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether empty or not empty, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether empty or not empty, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether marked or signless, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether marked or signless, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether involving aspiration or aspirationless, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether involving aspiration or aspirationless, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether quiescent or not quiescent, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether quiescent or not quiescent, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever feelings arise with eye-contact as condition, whether detached or not detached, are all unapprehendable. They know clearly, in accordance with reality, that whatever feelings arise with ear-, nose-, tongue-, body-, or mind-contact as condition, whether detached or not detached, are all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, all the particular characteristics of the earth dhatu. They know clearly, in accordance with reality, all the particular characteristics of the water, fire, wind, space, and consciousness dhatus. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that all the particular characteristics of the earth dhatu are unapprehendable. They know clearly, in accordance with reality, that all the particular characteristics of the water, fire, wind, space, and consciousness dhatus are unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, all the common characteristics of the earth dhatu. They know clearly, in accordance with reality, all the common characteristics of the water, fire, wind, space, and consciousness dhatus. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that all the common characteristics of the earth dhatu are unapprehendable. They know clearly, in accordance with reality, that all the common characteristics of the water, fire, wind, space, and consciousness dhatus are unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether permanent or impermanent, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether permanent or impermanent, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether pleasant or painful, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether pleasant or painful, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether self or non-self, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether self or non-self, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether pure or impure, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether pure or impure, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether empty or not empty, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether empty or not empty, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether marked or signless, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether marked or signless, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether involving aspiration or aspirationless, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether involving aspiration or aspirationless, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether quiescent or not quiescent, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether quiescent or not quiescent, is all unapprehendable. This is called skillfulness regarding the dhatus.

Furthermore, bodhisattvas know clearly, in accordance with reality, that whatever pertains to the earth dhatu, whether detached or not detached, is all unapprehendable. They know clearly, in accordance with reality, that whatever pertains to the water, fire, wind, space, or consciousness dhatu, whether detached or not detached, is all unapprehendable. This is called skillfulness regarding the dhatus.

What is called skillfulness regarding the ayatanas?

Bodhisattvas know clearly, in accordance with reality, all the particular characteristics of the eye ayatana. They know clearly, in accordance with reality, all the particular characteristics of the ear, nose, tongue, body, and mind ayatanas. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, in accordance with reality, that all the particular characteristics of the eye ayatana are unapprehendable. They know clearly, in accordance with reality, that all the particular characteristics of the ear, nose, tongue, body, and mind ayatanas are unapprehendable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, in accordance with reality, all the common characteristics of the eye ayatana. They know clearly, in accordance with reality, all the common characteristics of the ear, nose, tongue, body, and mind ayatanas. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, in accordance with reality, that all the common characteristics of the eye ayatana are unapprehendable. They know clearly, in accordance with reality, that all the common characteristics of the ear, nose, tongue, body, and mind ayatanas are unapprehendable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether permanent or impermanent, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether pleasant or painful, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether self or non-self, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether self or non-self, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether pure or impure, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether pure or impure, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether empty or nonempty, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether empty or nonempty, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether possessing characteristics or signless, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether possessing characteristics or signless, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether associated with aspiration or free from aspiration, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether associated with aspiration or free from aspiration, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether quiescent or not quiescent, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether quiescent or not quiescent, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many eye ayatanas there may be, whether detached or not detached, they are all unobtainable. They know clearly, as they truly are, that however many ear, nose, tongue, body, and mind ayatanas there may be, whether detached or not detached, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, all the particular characteristics of however many form ayatanas there may be. They know clearly, as they truly are, however many sound, odor, taste, touch, and dharma ayatanas there may be. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that all the particular characteristics of however many form ayatanas there may be are unobtainable. They know clearly, as they truly are, that all the particular characteristics of however many sound, odor, taste, touch, and dharma ayatanas there may be are unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of however many form ayatanas there may be. They know clearly, as they truly are, all the common characteristics of however many sound, odor, taste, touch, and dharma ayatanas there may be. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that all the common characteristics of however many form ayatanas there may be are unobtainable. They know clearly, as they truly are, that all the common characteristics of however many sound, odor, taste, touch, and dharma ayatanas there may be are unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether permanent or impermanent, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether pleasant or painful, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether self or non-self, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether self or non-self, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether pure or impure, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether pure or impure, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether empty or nonempty, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether empty or nonempty, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether possessing characteristics or signless, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether possessing characteristics or signless, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether associated with aspiration or free from aspiration, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether associated with aspiration or free from aspiration, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether quiescent or not quiescent, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether quiescent or not quiescent, they are all unobtainable. This is called skillfulness regarding the ayatanas.

Furthermore, bodhisattvas know clearly, as they truly are, that however many form ayatanas there may be, whether detached or not detached, they are all unobtainable. They know clearly, as they truly are, that however many sound, odor, taste, touch, and dharma ayatanas there may be, whether detached or not detached, they are all unobtainable. This is called skillfulness regarding the ayatanas.

What is skillfulness regarding the truths?

It means that bodhisattvas know clearly, as they truly are, all the particular characteristics of however many Noble Truths of suffering there may be. They know clearly, as they truly are, all the particular characteristics of however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, that all the particular characteristics of however many Noble Truths of suffering there may be are unobtainable. They know clearly, as they truly are, that all the particular characteristics of however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be are unobtainable. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, all the common characteristics of however many Noble Truths of suffering there may be. They know clearly, as they truly are, however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, that all the common characteristics of however many Noble Truths of suffering there may be are unobtainable. They know clearly, as they truly are, that all the common characteristics of however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be are unobtainable. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, that however many Noble Truths of suffering there may be, whether permanent or impermanent, they are all unobtainable. They know clearly, as they truly are, that however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, that however many Noble Truths of suffering there may be, whether pleasant or painful, they are all unobtainable. They know clearly, as they truly are, that however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness regarding the truths.

Furthermore, bodhisattvas know clearly, as they truly are, that however many Noble Truths of suffering there may be, whether self or non-self, they are all unobtainable. They know clearly, as they truly are, that however many Noble Truths of the origin of suffering, the cessation of suffering, and the path there may be, whether self or non-self, they are all unobtainable. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether pure or impure, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether pure or impure, are unapprehensible. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether empty or nonempty, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether empty or nonempty, are unapprehensible. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether characterized or signless, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether characterized or signless, are unapprehensible. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether associated with aspiration or free from aspiration, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether associated with aspiration or free from aspiration, are unapprehensible. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether quiescent or not quiescent, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether quiescent or not quiescent, are unapprehensible. This is called skillfulness regarding the truths.

Furthermore, the bodhisattvas know clearly, as they truly are, that all aspects of the Noble Truth of suffering, whether detached or not detached, are unapprehensible. They know clearly, as they truly are, that all aspects of the Noble Truths of the origin, cessation, and path, whether detached or not detached, are unapprehensible. This is called skillfulness regarding the truths.

Fascicle 585

END