大般若波羅蜜多經

06

Moreover, Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of form as an object; nor do they practice by taking the purity of feeling, perception, formations, or consciousness as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of form through consciousness, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the eye as an object; nor do they practice by taking the purity of the ear, nose, tongue, body, or mind as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of the eye through the mind, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of visible forms as an object; nor do they practice by taking the purity of sounds, odors, tastes, tangible objects, or dharmas as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of visible forms through dharmas, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of eye-consciousness as an object; nor do they practice by taking the purity of ear-, nose-, tongue-, body-, or mind-consciousness as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of eye-consciousness through mind-consciousness, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of name-and-form as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of name-and-form, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of a self as an object; nor do they practice by taking the purity of a sentient being, a living being, one who is born, one who is nourished, one who matures, a person, a mind-born being, a youth, an agent, one who causes action, an initiator, one who causes initiation, a recipient, one who causes reception, a knower, one who causes knowing, a seer, or one who causes seeing as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of a self through one who causes seeing, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of cognitive distortions as an object; nor do they practice by taking the purity of wrong views or the hindrances as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of cognitive distortions, wrong views, and the hindrances, which they once took as objects, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of dependent origination as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature of dependent origination, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the Desire Realm, the Form Realm, or the Formless Realm as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that the Desire Realm, the Form Realm, and the Formless Realm, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of generosity, miserliness, moral discipline, transgression, patience, anger, diligence, indolence, meditative concentration, distraction, prajna, or faulty wisdom as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that generosity and miserliness through prajna and faulty wisdom, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the earth dhatu as an object; nor do they practice by taking the purity of the water, fire, wind, space, or consciousness dhatu as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that the earth dhatu through the consciousness dhatu, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the past, present, or future as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that the past, present, and future, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of nonattachment as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that nonattachment, which they once took as an object, is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the foundations of mindfulness as an object; nor do they practice by taking the purity of the right efforts, bases of spiritual power, faculties, powers, factors of awakening, factors of the path, immeasurables, or supernormal powers as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that the foundations of mindfulness through the supernormal powers, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of meditative concentrations, liberations, samadhis, or meditative attainments as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that meditative concentrations, liberations, samadhis, and meditative attainments, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of true knowledge and liberation as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known the intrinsic nature of dharmas and that true knowledge and liberation, which they once took as objects, are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage, bodhisattvas who are able to practice in this way do not practice by taking the purity of the knowledge of exhaustion, the knowledge of non-arising, or all-knowing wisdom as an object. Why is this? Good Courage, it is because those great bodhisattvas have fully known that the intrinsic nature taken as an object by the knowledge of exhaustion, the knowledge of non-arising, and all-knowing wisdom is pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage! If bodhisattvas are able to practice in this way, they do not practice by taking the purity of all sentient beings and all dharmas as their object. Why is this? Good Courage! It is because those great bodhisattvas have comprehensively known the intrinsic nature of all dharmas, and all sentient beings taken as objects are pure. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage! Bodhisattvas who are able to practice in this way do not practice by taking the purity of anything whatsoever as their object. Why is this? Good Courage! It is because those great bodhisattvas have thoroughly comprehended the intrinsic purity of all objects. If bodhisattvas thoroughly comprehend the intrinsic purity of all objects, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, they do not see, “This is form through consciousness; this is caused by form through consciousness; this belongs to form through consciousness; this comes from form through consciousness.” Since those bodhisattvas do not see dharmas such as form in this way, with regard to form and so forth they see neither high nor low, neither arising nor cessation; they neither practice nor contemplate them, and with regard to the objects of form and so forth, they likewise neither practice nor contemplate. If bodhisattvas are able to practice in this way, they are practicing prajnaparamita.

Good Courage! If bodhisattvas practice in this way, they do not see, “This is the eye through the mind; this is caused by the eye through the mind; this belongs to the eye through the mind; this comes from the eye through the mind.” Since those bodhisattvas do not see dharmas such as the eye in this way, with regard to the eye and so forth they see neither high nor low, neither arising nor cessation; they neither practice nor contemplate them, and with regard to the objects of the eye and so forth, they likewise neither practice nor contemplate. If bodhisattvas practice in this way, they are practicing prajnaparamita.

Good Courage! If bodhisattvas practice in this way, they do not see, “This is visible form through dharmas; this is caused by visible form through dharmas; this belongs to visible form through dharmas; this comes from visible form through dharmas.” When those bodhisattvas see dharmas such as visible form in this way, with regard to visible form and so forth they see neither high nor low, neither arising nor cessation; they neither practice nor contemplate them, and with regard to the objects of visible form and so forth, they likewise neither practice nor contemplate. If bodhisattvas practice in this way, they are practicing prajnaparamita.

Good Courage! If bodhisattvas practice in this way, they do not see, “This is eye-consciousness through mind-consciousness; this is caused by eye-consciousness through mind-consciousness; this belongs to eye-consciousness through mind-consciousness; this comes from eye-consciousness through mind-consciousness.” Since those bodhisattvas do not see dharmas such as eye-consciousness in this way, with regard to eye-consciousness and so forth they see neither high nor low, neither arising nor cessation; they neither practice nor contemplate them, and with regard to the objects of eye-consciousness and so forth, they likewise neither practice nor contemplate. If bodhisattvas practice in this way, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, they do not practice regarding form as past, future, or present; nor do they practice regarding feeling, perception, formations, or consciousness as past, future, or present. They do not practice regarding the eye as past, future, or present; nor do they practice regarding the ear, nose, tongue, body, or mind as past, future, or present.

They do not practice regarding visible form as past, future, or present; nor do they practice regarding sound, odor, taste, touch, or dharmas as past, future, or present. They do not practice regarding eye-consciousness as past, future, or present; nor do they practice regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness as past, future, or present. If bodhisattvas practice in this way, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, they do not practice regarding form as self or belonging to self; nor do they practice regarding feeling, perception, formations, or consciousness as self or belonging to self. They do not practice regarding the eye as self or belonging to self; nor do they practice regarding the ear, nose, tongue, body, or mind as self or belonging to self.

They do not practice regarding visible form as self or belonging to self; nor do they practice regarding sound, odor, taste, touch, or dharmas as self or belonging to self. They do not practice regarding eye-consciousness as self or belonging to self; nor do they practice regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness as self or belonging to self. If bodhisattvas practice in this way, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, they do not practice regarding form as pleasant, painful, and so forth; nor do they practice regarding feeling, perception, formations, or consciousness as pleasant, painful, and so forth. They do not practice regarding the eye as pleasant, painful, and so forth; nor do they practice regarding the ear, nose, tongue, body, or mind as pleasant, painful, and so forth.

They do not practice regarding visible form as pleasant, painful, and so forth; nor do they practice regarding sound, odor, taste, touch, or dharmas as pleasant, painful, and so forth. They do not practice regarding eye-consciousness as pleasant, painful, and so forth; nor do they practice regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness as pleasant, painful, and so forth.

If bodhisattvas practice in this way, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, they do not practice regarding form as belonging to the self and not to anything else; nor do they practice regarding feeling, perception, formations, or consciousness as belonging to the self and not to anything else. They do not practice regarding the eye as belonging to the self and not to anything else; nor do they practice regarding the ear, nose, tongue, body, or mind as belonging to the self and not to anything else.

They do not practice regarding visible form as belonging to the self and not to anything else; nor do they practice regarding sound, odor, taste, touch, or dharmas as belonging to the self and not to anything else. They do not practice regarding eye-consciousness as belonging to the self and not to anything else; nor do they practice regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness as belonging to the self and not to anything else.

If bodhisattvas practice in this way, they are practicing prajnaparamita.

Furthermore, Good Courage! If bodhisattvas practice in this way, with regard to form through consciousness they do not practice accumulation, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice having marks, do not practice marklessness, do not practice having aspirations, do not practice wishlessness, do not practice the conditioned, and do not practice the unconditioned.

With regard to the eye through the mind, they likewise do not practice accumulation, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice having marks, do not practice marklessness, do not practice having aspirations, do not practice wishlessness, do not practice the conditioned, and do not practice the unconditioned.

With regard to visible form through dharmas, they likewise do not practice accumulation, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice having marks, do not practice marklessness, do not practice having aspirations, do not practice wishlessness, do not practice the conditioned, and do not practice the unconditioned.

With regard to eye-consciousness through mind-consciousness, they likewise do not practice accumulation, do not practice cessation, do not practice profundity, do not practice shallowness, do not practice emptiness, do not practice non-emptiness, do not practice having marks, do not practice marklessness, do not practice having aspirations, do not practice wishlessness, do not practice the conditioned, and do not practice the unconditioned.

Why is this so? O Good Courage! It is because, with regard to all those dharmas, there is attachment to supports, movement, conceptual proliferation, and craving and grasping.

That is to say: “I can act and move in this way; regarding this, I engage in conceptual proliferation in this way; because of this, I engage in craving and grasping in this way; relying upon this, I become attached to supports in this way.” Herein, a bodhisattva clearly knows all attachment to supports, movement, conceptual proliferation, and craving and grasping. Because they do not know these harms, they have no place of reliance; because they have no place of reliance, they have absolutely nothing that is practiced, nor anything that is retained.

Because nothing is retained, they are neither bound nor freed from bondage. Consequently, there is neither arising nor following upon arising. Any bodhisattva who knows the harms of reliance and attachment cultivates prajnaparamita.

Furthermore, O Good Courage! When bodhisattvas cultivate prajnaparamita, with regard to form through consciousness, they practice neither permanence nor impermanence, neither happiness nor unhappiness, neither self nor non-self, neither purity nor impurity, neither emptiness nor non-emptiness; they do not practice regarding them as illusions, as dreams, as reflected images, or as echoes in a valley.

With regard to the eye through the mind, they likewise practice neither permanence nor impermanence, neither happiness nor unhappiness, neither self nor non-self, neither purity nor impurity, neither emptiness nor non-emptiness; they do not practice regarding them as illusions, as dreams, as reflected images, or as echoes in a valley.

With regard to forms through mental objects, they likewise practice neither permanence nor impermanence, neither happiness nor unhappiness, neither self nor non-self, neither purity nor impurity, neither emptiness nor non-emptiness; they do not practice regarding them as illusions, as dreams, as reflected images, or as echoes in a valley.

With regard to eye-consciousness through mind-consciousness, they likewise practice neither permanence nor impermanence, neither happiness nor unhappiness, neither self nor non-self, neither purity nor impurity, neither emptiness nor non-emptiness; they do not practice regarding them as illusions, as dreams, as reflected images, or as echoes in a valley.

Why is this so? O Good Courage! It is because those dharmas involve initial thought, sustained thought, activity, and contemplation. Herein, if a bodhisattva clearly knows all initial thought, sustained thought, activity, and contemplation, so as to put an end to all activities, and comprehensively knows all activities while cultivating prajnaparamita, this is called an exposition of the practices of a bodhisattva.

At that time, the bodhisattva Good Courage addressed the Buddha:

– Blessed One! A bodhisattva’s cultivation of profound prajnaparamita is truly inconceivable.

The Buddha said:

– O Good Courage! So it is! So it is! It is exactly as you have said.

O Good Courage! Because form through consciousness is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the eye through the mind is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because forms through mental objects are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because eye-consciousness through mind-consciousness is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because name-and-form is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because dependent origination is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because defilement is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the fruits of karma are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because cognitive distortions, wrong views, and the hindrances are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the Desire Realm, the Form Realm, and the Formless Realm are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because self, sentient being, life, one who is born, one who is nourished, one who matures, person, mind-born being, youth, agent, one who causes action, one who initiates, one who causes initiation, recipient, one who causes reception, knower, one who causes knowing, seer, and one who causes seeing are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the dhatus of earth, water, fire, wind, space, and consciousness are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the realm of sentient beings and the Dharma realm are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because generosity, stinginess, observance of precepts, transgression of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, wisdom, and faulty wisdom are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because greed, hatred, and delusion are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the establishments of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and factors of the Path are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because immeasurable supernormal powers are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because meditative concentrations, liberations, samadhis, and meditative attainments are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because suffering, its origin, its cessation, and the Path are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because true knowledge and liberation are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-activity are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the grounds of the shravaka, pratyekabuddha, bodhisattva, and Buddha are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the dharmas of shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because knowledge of the past, future, and present is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because unobstructed knowledge is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because nirvana is inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Because the Jewels of the Buddha, Dharma, and Sangha are inconceivable, a bodhisattva’s cultivation of profound prajnaparamita is also inconceivable.

Why is this so? O Good Courage! A bodhisattva’s cultivation of profound prajnaparamita is not called inconceivable because it is produced by the mind, nor is it called inconceivable because the mind is not produced.

Furthermore, O Good Courage! To say that it is produced by the mind is a cognitive distortion, while to say that the mind is not produced is also a cognitive distortion. If one can fully comprehend that mind and mental factors are both devoid of inherent existence, one is not subject to cognitive distortion.

O Good Courage! It is not the intrinsic nature of mind to be born, to arise, to come to an end, or to cease.

Good Courage, it is in association with delusion that one speaks of the mind and mental factors as having birth, arising, ending, and cessation.

Good Courage, you should know that herein the mind can be revealed, and that its arising through delusion can also be revealed.

Good Courage, ignorant ordinary beings are unable to understand clearly that the mind can be revealed, nor do they understand clearly that its arising through delusion can also be revealed. Because they do not clearly understand what can be revealed, they cannot rightly know the mind as free from conditions, nor can they rightly know it as not free from conditions. Consequently, they cling to the mind as self, as belonging to self, as dependent upon self, or as arising from self.

Having thus grasped the mind, they further grasp it as wholesome or unwholesome, as pleasure or suffering, as annihilated or permanent, as wrong view or as the various fetters and hindrances, as delusion, as generosity or miserliness, as observance or transgression of moral discipline, as patient acceptance or anger, as diligence or indolence, as meditative concentration or distraction, as wisdom or corrupt wisdom, as the three realms, as dependent origination, as name-and-form, as greed, hatred, and delusion, as envy, miserliness, and so forth, as conceit and so forth, as suffering, its origin, its cessation, and the path, as the four great elements, space, and consciousness, as sentient beings or the dharmadhatu, as the foundations of mindfulness, right efforts, bases of spiritual power,

faculties, powers, factors of awakening, and factors of the path, as meditative concentrations, liberations, samadhis, and attainments, as immeasurable supernormal powers, as the higher knowledges and liberations, as the knowledge of exhaustion and the knowledge of non-arising, as the knowledge of non-activity, as the jewels of the Buddha, Dharma, and Sangha, as the stages of the shravaka, pratyekabuddha, bodhisattva, and Buddha, as the teachings of the shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, as unobstructed knowledge, as parinirvana, as Buddha-knowledge, as the major and minor marks, as Buddha-fields, as the perfection of shravakas, as the perfection of bodhisattvas, or as other forms of defilement and purification.

Good Courage, with regard to such Dharma gateways, assemblies of bodhisattvas do not give rise to a mind of attachment. They see and know the deluded minds and mental factors produced by sentient beings, yet in every circumstance bodhisattvas themselves do not give rise to a deluded mind, nor do they produce delusions in dependence upon the mind. Why is this? Good Courage, it is because assemblies of bodhisattvas cultivate prajnaparamita, remain free from deluded minds and mental factors, and realize the intrinsically pure and luminous nature of mind, within which no mind or mental factor ever arises at all.

Good Courage, ignorant ordinary beings give rise to minds and mental factors in dependence upon conditioned objects, and then grasp at conditions and at the existence of all minds and mental factors. Assemblies of bodhisattvas know that conditions and the minds and mental factors arising from them are utterly nonexistent; therefore, they do not give rise to minds and mental factors. When bodhisattvas contemplate all minds and mental factors in this way, they realize their intrinsically pure and luminous nature.

Ignorant ordinary beings, however, are deluded and falsely produce defilements. Therefore, they should reflect thus: Since minds and mental factors arise through taking objects as conditions, when it is clearly known that the conditioned objects have no existence, minds and mental factors cannot arise. Since they do not arise, they neither abide nor cease, for the intrinsic nature of minds and mental factors is luminous and pure, free from all defilements, and endowed with delightful purity.

The nature of mind neither arises, abides, nor ceases; nor does it cause any dharma to arise, abide, and so forth. Only ignorant ordinary beings mistakenly grasp at these things. Bodhisattvas, however, know that the intrinsic nature of minds and mental factors neither arises, abides, nor ceases, and thus they cultivate prajnaparamita.

If bodhisattvas are able to practice in this way, they practice prajnaparamita.

When practicing thus, a bodhisattva does not think: “I practice prajnaparamita; now I practice prajnaparamita in dependence upon this; through this I practice prajnaparamita; following this, I practice prajnaparamita.”

Or bodhisattvas may think: “This is prajnaparamita; this comes about through prajnaparamita; this depends upon prajnaparamita; this belongs to prajnaparamita.” Because they think in this way, they are not practicing prajnaparamita. When bodhisattvas practice prajnaparamita without seeing or apprehending any prajnaparamita, that is the practice of prajnaparamita.

Good Courage addressed the Buddha:

– Blessed One! A bodhisattva who practices profound prajnaparamita in this way practices the unsurpassed; a bodhisattva who practices profound prajnaparamita in this way practices purity; a bodhisattva who practices profound prajnaparamita in this way practices luminosity; a bodhisattva who practices profound prajnaparamita in this way practices non-arising; a bodhisattva who practices profound prajnaparamita in this way practices non-cessation; a bodhisattva who practices profound prajnaparamita in this way practices transcendence; a bodhisattva who practices profound prajnaparamita in this way practices that which is difficult to subdue.

Neither evil Mara nor Mara’s retinue; nor any other practice involving characteristics or apprehension; nor views concerning a self, a sentient being, a living being, one who is born, one who is nourished, one who grows, a person, a mind-born being, a youth, an agent, an experiencer, a knower, or a seer; nor views of annihilation or permanence; nor views concerning the skandhas, ayatanas, or dhatus; nor views concerning the Buddhas, the Dharma, or the Sangha; nor views concerning nirvana; nor the notion of attainment; nor overweening pride; nor the practice of greed, hatred, and delusion; nor the practice of delusions, fetters, and hindrances; nor any deviation from the path toward another destination can overcome such a bodhisattva.

Therefore, a bodhisattva who practices profound prajnaparamita transcends the world and is supremely honored, supremely excellent, and incomparable.

The Buddha said to Good Courage:

– Good Courage! So it is! So it is! It is exactly as you have said. A bodhisattva who practices prajnaparamita and transcends the world is supremely honored, supremely excellent, and incomparable. Neither any evil Mara nor the hosts belonging to the celestial Mara can overcome such a bodhisattva; even attachment to views concerning the nature and characteristics of nirvana cannot overcome such a bodhisattva. None of the deeds performed by ignorant ordinary beings and others can ever overcome the deeds performed by this bodhisattva.

Good Courage, ignorant ordinary beings cannot perform the deeds of this bodhisattva; nor can shravakas or pratyekabuddhas, whether trainees or those beyond training.

Good Courage, if any shravaka or pratyekabuddha performs such deeds, that one is not called a shravaka or pratyekabuddha but is called a bodhisattva, and will attain the Tathagata’s four fearlessnesses and other boundless qualities.

Good Courage, because shravakas and pratyekabuddhas do not practice in this way, they are not called bodhisattvas and do not attain the Tathagata’s four fearlessnesses and other boundless qualities.

Good Courage, the profound prajnaparamita practiced by bodhisattvas is the source of the four fearlessnesses and other qualities of the Tathagatas, Arhats, Perfectly Awakened Ones. Bodhisattvas who practice profound prajnaparamita should make the attainment of the four fearlessnesses and other qualities their great work. Bodhisattvas who practice profound prajnaparamita swiftly attain the Tathagata’s four fearlessnesses and other qualities.

Good Courage! If bodhisattvas who have not yet realized unsurpassed, perfect enlightenment practice profound prajnaparamita through the power of their great vows or the sustaining power of the Tathagatas, they will swiftly become endowed with boundless qualities such as the four fearlessnesses.

Good Courage! Shravakas and pratyekabuddhas cannot aspire to the qualities of the Tathagatas, such as the four fearlessnesses. Nor do the Buddhas, the Blessed Ones, watch over and assist them in attaining the four fearlessnesses and so forth.

Good Courage! Through the power of their great vows or the sustaining power of the Tathagatas, assemblies of bodhisattvas can attain the four fearlessnesses and so forth. Why is this?

Good Courage! It is because assemblies of bodhisattvas who practice profound prajnaparamita will certainly attain the four analytical knowledges. What are these four analytical knowledges?

They are analytical knowledge of meaning, analytical knowledge of Dharma, analytical knowledge of language, and analytical knowledge of eloquence. These are called the four analytical knowledges. Assemblies of bodhisattvas who perfect these four analytical knowledges, although they have not yet attained the unsurpassed, perfect enlightenment they seek, can nevertheless, through the power of their great vows, become endowed with the Tathagata’s qualities, such as the four fearlessnesses.

The Buddhas, the Blessed Ones, know that they have perfected the excellent roots of virtue associated with the four analytical knowledges and know that they have attained the domain of merit belonging to profound prajnaparamita. They therefore employ their supernormal powers to provide them with further protection and support, enabling them to become endowed with the qualities of the Tathagatas, such as the four fearlessnesses. Therefore, bodhisattvas who wish to attain the four analytical knowledges and become endowed with the Tathagata’s qualities, such as the four fearlessnesses, should train in prajnaparamita and practice prajnaparamita without attachment.

Furthermore, Good Courage! If bodhisattvas who cultivate prajnaparamita fully comprehend that dharmas are cause, accumulation, disappearance, or cessation, and that not even the slightest dharma is incompatible with prajnaparamita, then those bodhisattvas know, just as they truly are, the characteristics of the cause, accumulation, cessation, and path of all dharmas.

Having clearly known the characteristics of the cause, accumulation, cessation, and path of all dharmas, they neither cultivate nor abandon form; they neither cultivate nor abandon feeling, perception, formations, or consciousness. They neither cultivate nor abandon the eye; they neither cultivate nor abandon the ear, nose, tongue, body, or mind.

They neither cultivate nor abandon visible form; they neither cultivate nor abandon sound, odor, taste, tangible objects, or dharmas. They neither cultivate nor abandon eye-consciousness; they neither cultivate nor abandon ear-, nose-, tongue-, body-, or mind-consciousness.

They neither cultivate nor abandon name-and-form.

They neither cultivate nor abandon defilement or purification.

They neither cultivate nor abandon dependent origination.

They neither cultivate nor abandon distortions, wrong views, the hindrances, or conduct driven by craving.

They neither cultivate nor abandon greed, hatred, or delusion.

They neither cultivate nor abandon the Desire Realm, Form Realm, or Formless Realm.

They neither cultivate nor abandon the dhatus of earth, water, fire, wind, space, or consciousness.

They neither cultivate nor abandon the realm of sentient beings or the Dharma realm.

They neither cultivate nor abandon a self, a sentient being, a living being, one who is born, one who is nurtured, one who matures, a person, a mind-born being, a youth, an agent, an experiencer, a knower, or a seer.

They neither cultivate nor abandon the view of annihilation or the view of permanence.

They neither cultivate nor abandon generosity, miserliness, observance of precepts, violation of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, wisdom, or faulty wisdom.

They neither cultivate nor abandon the establishments of mindfulness, right efforts, bases of supernormal power, faculties, powers, factors of enlightenment, or factors of the path.

They neither cultivate nor abandon meditative concentrations, liberations, samadhis, or meditative attainments.

They neither cultivate nor abandon the elimination of distortions.

They neither cultivate nor abandon suffering, its origin, its cessation, or the path.

They neither cultivate nor abandon immeasurable supernormal powers.

They neither cultivate nor abandon the knowledge of exhaustion, the knowledge of non-arising, or the knowledge of non-activity.

They neither cultivate nor abandon the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, or Buddhas.

They neither cultivate nor abandon the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, or Buddhas.

They neither cultivate nor abandon calm abiding or insight meditation.

They neither cultivate nor abandon nirvana.

They neither cultivate nor abandon knowledge and vision of the past, future, or present.

They neither cultivate nor abandon unattached knowledge.

They neither cultivate nor abandon Buddha-knowledge.

They neither cultivate nor abandon the Tathagata’s qualities, such as the four fearlessnesses.

Why is this? Good Courage! Because form lacks intrinsic nature, it can neither be cultivated nor abandoned; because feeling, perception, formations, and consciousness lack intrinsic nature, they can neither be cultivated nor abandoned. Because the eye lacks intrinsic nature, it can neither be cultivated nor abandoned; because the ear, nose, tongue, body, and mind lack intrinsic nature, they can neither be cultivated nor abandoned.

Because visible form lacks intrinsic nature, it can neither be cultivated nor abandoned; because sound, odor, taste, tangible objects, and dharmas lack intrinsic nature, they can neither be cultivated nor abandoned. Because eye-consciousness lacks intrinsic nature, it can neither be cultivated nor abandoned; because ear-, nose-, tongue-, body-, and mind-consciousness lack intrinsic nature, they can neither be cultivated nor abandoned.

Because name-and-form lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because defilement and purification lack intrinsic nature, they can neither be cultivated nor abandoned.

Because dependent origination lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because distortions, wrong views, the hindrances, and conduct driven by craving lack intrinsic nature, they can neither be cultivated nor abandoned.

Because greed, hatred, and delusion lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the Desire Realm, Form Realm, and Formless Realm lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the dhatus of earth, water, fire, wind, space, and consciousness lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the realm of sentient beings and the Dharma realm lack intrinsic nature, they can neither be cultivated nor abandoned.

Because a self, a sentient being, a living being, one who is born, one who is nurtured, one who matures, a person, a mind-born being, a youth, an agent, an experiencer, a knower, and a seer lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the view of annihilation and the view of permanence lack intrinsic nature, they can neither be cultivated nor abandoned.

Because generosity, miserliness, observance of precepts, violation of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, wisdom, and faulty wisdom lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the establishments of mindfulness, right efforts, bases of supernormal power, faculties, powers, factors of enlightenment, and factors of the path lack intrinsic nature, they can neither be cultivated nor abandoned.

Because meditative concentrations, liberations, samadhis, and meditative attainments lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the elimination of distortions lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because suffering, its origin, its cessation, and the path lack intrinsic nature, they can neither be cultivated nor abandoned.

Because immeasurable supernormal powers lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-activity lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas lack intrinsic nature, they can neither be cultivated nor abandoned.

Because the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas lack intrinsic nature, they can neither be cultivated nor abandoned.

Because calm abiding and insight meditation lack intrinsic nature, they can neither be cultivated nor abandoned.

Because nirvana lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because knowledge and vision of the past, future, and present lack intrinsic nature, they can neither be cultivated nor abandoned.

Because unattached knowledge lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because Buddha-knowledge lacks intrinsic nature, it can neither be cultivated nor abandoned.

Because the Tathagata's merits of the four fearlessnesses and so forth have no intrinsic nature, they can neither be cultivated nor abandoned. Why is this? Good and Valiant One!

Because not the slightest essential nature of any dharma is perfectly established as real; all are merely designated through worldly convention, and within them there is not the slightest intrinsic nature whatsoever. Because they have no intrinsic nature, they do not truly exist. All dharmas take the absence of nature as their nature; therefore, all dharmas are unreal and unborn.

Why is this? Good and Valiant One! Because all inverted dharmas do not truly exist; all dharmas arise from inversion, and those inverted dharmas have no real nature.

Why is this? Good and Valiant One! Because all dharmas are devoid of intrinsic nature.

If their intrinsic nature is sought, it can never be apprehended. Therefore, all take the absence of nature as their intrinsic nature.

Good and Valiant One! Because the absence of nature is unreal and unborn, it is called the absence of nature. This reveals that their nature does not truly exist and is therefore called the absence of nature. If their nature does not truly exist, it can neither be cultivated nor abandoned; because it arises only through inversion, it does not truly exist. Therefore, it can neither be cultivated nor abandoned. Why is this? Good and Valiant One! Because all dharmas take the absence of nature as their nature; when devoid of intrinsic nature, they are not real entities, and because they are not real entities, they are neither cultivated nor abandoned.

Good and Valiant One! If assemblies of bodhisattvas abide in this Dharma and see in accordance with reality, they are practicing prajnaparamita. If, with respect to these dharmas, they neither cultivate nor abandon anything, this is called cultivating prajnaparamita.

Good and Valiant One! If bodhisattvas can practice in this way and abide in this way, their cultivation of prajnaparamita will swiftly reach perfection.

Furthermore, Good and Valiant One! When assemblies of bodhisattvas cultivate prajnaparamita, they have no mental characteristic corresponding to form; nor do they have any mental characteristic corresponding to feeling, perception, formations, or consciousness. They have no mental characteristic corresponding to the eye; nor any mental characteristic corresponding to the ear, nose, tongue, body, or mind. They have no mental characteristic corresponding to visible form; nor any mental characteristic corresponding to sound, odor, taste, touch, or dharmas. They have no mental characteristic corresponding to eye-consciousness; nor any mental characteristic corresponding to ear-, nose-, tongue-, body-, or mind-consciousness.

They do not give rise to a mind corresponding to harmfulness.

They do not give rise to a mind corresponding to anger.

They do not give rise to a mind corresponding to greed.

They do not give rise to a mind corresponding to afflictions.

They do not give rise to a mind corresponding to wrath.

They do not give rise to a mind corresponding to indolence.

They do not give rise to a mind corresponding to distraction.

They do not give rise to a mind corresponding to wrong wisdom.

They do not give rise to a mind corresponding to the fetter of sensual desire.

They do not give rise to a mind corresponding to attachment conditioned by form.

They do not give rise to a mind corresponding to attachment to the Formless.

They do not give rise to a mind corresponding to sensual craving.

They do not give rise to a mind corresponding to divisiveness.

They do not give rise to a mind corresponding to wrong views.

They do not give rise to a mind corresponding to attachment to wealth, profit, or status.

They do not give rise to a mind corresponding to attachment to riches and honor.

They do not give rise to a mind corresponding to belonging to a lineage wealthier than others.

They do not give rise to a mind corresponding to attachment to rebirth in the heavens.

They do not give rise to a mind corresponding to attachment to the Desire Realm.

They do not give rise to a mind corresponding to attachment to the Form Realm or Formless Realm.

They do not give rise to a mind corresponding to the stage of a sravaka.

They do not give rise to a mind corresponding to the stage of a pratyekabuddha.

They do not give rise to a mind corresponding to the attachments of bodhisattvas, up to and including giving rise to no mind corresponding to attachment to the perception of nirvana.

Because these great bodhisattvas accomplish such purity of mind, although their hearts are filled with loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings, they relinquish the perception of sentient beings and neither grasp nor abide in the perception of sentient beings. Because they also have no attachment to the four Brahma-abodes, they accomplish skillful means and wondrous wisdom. Through accomplishing such dharmas, they cultivate prajnaparamita without attachment and swiftly reach perfection. Because these bodhisattvas swiftly perfect the cultivation of prajnaparamita, they neither appropriate nor cling to forms.

They neither appropriate nor cling to feeling, perception, formations, or consciousness.

They neither appropriate nor cling to the eye.

They neither appropriate nor cling to the ear, nose, tongue, body, or mind.

They neither appropriate nor cling to visible form.

They neither appropriate nor cling to sound, odor, taste, touch, or dharmas.

They neither appropriate nor cling to eye-consciousness.

They neither appropriate nor cling to ear-, nose-, tongue-, body-, or mind-consciousness.

They neither appropriate nor cling to name-and-form.

They neither appropriate nor cling to defilement or purification.

They neither appropriate nor cling to dependent arising.

They neither appropriate nor cling to inversions, wrong views, the hindrances, or the activity of craving.

They neither appropriate nor cling to greed, hatred, or delusion.

They neither appropriate nor cling to the Desire Realm, Form Realm, or Formless Realm.

They neither appropriate nor cling to the dhatus of earth, water, fire, wind, space, or consciousness.

They neither appropriate nor cling to the realm of sentient beings or the Dharma Realm.

They neither appropriate nor cling to a self, a sentient being, a living being, one who is born, one who is nourished, one who matures, a person, a mind-born being, a youth, an agent, a recipient, a knower, or a seer.

They neither appropriate nor cling to the view of annihilation or the view of permanence.

They neither appropriate nor cling to generosity, greed, observance of precepts, transgression of precepts, patience, anger, diligence, indolence, meditative concentration, distraction, wisdom, or wrong wisdom.

They neither appropriate nor cling to the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path.

They neither appropriate nor cling to meditative absorptions, liberations, samadhis, or meditative attainments.

They neither appropriate nor cling to the ending of inversions.

They neither appropriate nor cling to suffering, its origin, its cessation, or the Path.

They neither appropriate nor cling to immeasurable supernormal powers.

They neither appropriate nor cling to the knowledge of exhaustion, the knowledge of non-arising, or the knowledge of non-activity.

They neither appropriate nor cling to the stages of ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, or Buddhas.

They neither appropriate nor cling to the dharmas of ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, or Buddhas.

They neither appropriate nor cling to calm abiding or insight meditation.

They neither appropriate nor cling to the realm of nirvana.

They neither appropriate nor cling to the knowledge and vision of the past, future, or present.

They neither appropriate nor cling to unattached wisdom.

They neither appropriate nor cling to the wisdom of a Buddha.

They neither appropriate nor cling to the Buddha's powers, fearlessnesses, and so forth, or to any other boundless Buddha-dharmas.

They neither appropriate nor cling to the ending of inversions, wrong views, hindrances, and so forth.

Why is this so? Good Courage! Because all dharmas cannot be grasped or appropriated; nor is there any dharma that can grasp or any dharma that can appropriate.

Why is this so? Good Courage! Because there is not the slightest dharma to be appropriated, nor is there the slightest dharma that has one who appropriates it.

Why is this so? Because both the one who appropriates and the dharma appropriated are unobtainable. Why is this so?

Good Courage! Because all dharmas are insubstantial; they are like illusions. Because all dharmas have no autonomy, the nature of substantiality cannot be obtained.

Because all dharmas are like reflections, they cannot be grasped. Because all dharmas are false and deceptive, they have no intrinsic nature. Because all dharmas are like masses of foam, they cannot be touched or grasped.

Because all dharmas are like bubbles that vanish as soon as they arise. Because all dharmas are like mirages, arising through delusion. Because all dharmas are like hollow plantain trees, devoid of reality.

Because all dharmas are like the moon in water, they cannot be grasped. Because all dharmas are like rainbows, they are falsely discriminated. Because all dharmas are without function, they cannot arise.

Because all dharmas are like an empty fist, their nature and characteristics are unreal.

Good Courage! After bodhisattvas have contemplated in this way, they neither grasp nor cling to any dharma; they neither abide in nor become attached to any dharma.

Good Courage! When bodhisattvas maintain profound faith regarding all dharmas, without further attachment, fixation, or craving, they are practicing prajnaparamita.

Good Courage! If bodhisattvas practice in this way, abide in this way, and cultivate prajnaparamita, they will swiftly attain perfection.

Furthermore, Good Courage! When bodhisattvas train in this way, they do not train in form, nor do they train for the sake of transcending form. They do not train in feeling, perception, formations, or consciousness, nor do they train for the sake of transcending feeling, perception, formations, or consciousness.

They do not train in the arising of form, nor do they train in the cessation of form. They do not train in the arising of feeling, perception, formations, or consciousness, nor do they train in the cessation of feeling, perception, formations, or consciousness.

They do not train for the sake of subduing form, nor do they train for the sake of not subduing form. They do not train for the sake of subduing feeling, perception, formations, or consciousness, nor do they train for the sake of not subduing feeling, perception, formations, or consciousness.

They do not train for the sake of bringing form under control or moving it, nor do they train for the sake of directing form inward or establishing it. They do not train for the sake of bringing feeling, perception, formations, or consciousness under control or moving them, nor do they train for the sake of directing feeling, perception, formations, or consciousness inward or establishing them.

Good Courage! When bodhisattvas train in this way, they do not train in the eye, nor do they train for the sake of transcending the eye. They do not train in the ear, nose, tongue, body, or mind, nor do they train for the sake of transcending the ear, nose, tongue, body, or mind.

They do not train in the arising of the eye, nor do they train in the cessation of the eye. They do not train in the arising of the ear, nose, tongue, body, or mind, nor do they train in the cessation of the ear, nose, tongue, body, or mind.

They do not train for the sake of subduing the eye, nor do they train for the sake of not subduing the eye. They do not train for the sake of subduing the ear, nose, tongue, body, or mind, nor do they train for the sake of not subduing the ear, nose, tongue, body, or mind.

They do not train for the sake of bringing the eye under control or moving it, nor do they train for the sake of directing the eye inward or establishing it. They do not train for the sake of bringing the ear, nose, tongue, body, or mind under control or moving them, nor do they train for the sake of directing the ear, nose, tongue, body, or mind inward or establishing them.

Good Courage! When bodhisattvas train in this way, they do not train in form, nor do they train for the sake of transcending form. They do not train in sound, smell, taste, touch, or dharmas, nor do they train for the sake of transcending sound, smell, taste, touch, or dharmas.

They do not train in the arising of form, nor do they train in the cessation of form. They do not train in the arising of sound, smell, taste, touch, or dharmas, nor do they train in the cessation of sound, smell, taste, touch, or dharmas.

They do not train for the sake of subduing form, nor do they train for the sake of not subduing form. They do not train for the sake of subduing sound, smell, taste, touch, or dharmas, nor do they train for the sake of not subduing sound, smell, taste, touch, or dharmas.

They do not train for the sake of bringing form under control or moving it, nor do they train for the sake of directing form inward or establishing it. They do not train for the sake of bringing sound, smell, taste, touch, or dharmas under control or moving them, nor do they train for the sake of directing sound, smell, taste, touch, or dharmas inward or establishing them.

Good Courage! When bodhisattvas train in this way, they do not train in eye-consciousness, nor do they train for the sake of transcending eye-consciousness. They do not train in ear-, nose-, tongue-, body-, or mind-consciousness, nor do they train for the sake of transcending ear-, nose-, tongue-, body-, or mind-consciousness.

They do not train in the arising of eye-consciousness, nor do they train in the cessation of eye-consciousness. They do not train in the arising of ear-, nose-, tongue-, body-, or mind-consciousness, nor do they train in the cessation of ear-, nose-, tongue-, body-, or mind-consciousness.

They do not train for the sake of subduing eye-consciousness, nor do they train for the sake of not subduing eye-consciousness. They do not train for the sake of subduing ear-, nose-, tongue-, body-, or mind-consciousness, nor do they train for the sake of not subduing ear-, nose-, tongue-, body-, or mind-consciousness.

They do not train for the sake of bringing eye-consciousness under control or moving it, nor do they train for the sake of directing eye-consciousness inward or establishing it. They do not train for the sake of bringing ear-, nose-, tongue-, body-, or mind-consciousness under control or moving them, nor do they train for the sake of directing ear-, nose-, tongue-, body-, or mind-consciousness inward or establishing them.

Fascicle 598

END