大般若波羅蜜多經

07

Furthermore, Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not train regarding form as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self; nor do they train regarding feeling, perception, formations, and consciousness as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not train regarding the eye as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self; nor do they train regarding the ear, nose, tongue, body, and mind as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not train regarding visible forms as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self; nor do they train regarding sounds, odors, tastes, tangible objects, and dharmas as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not train regarding eye-consciousness as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self; nor do they train regarding ear-, nose-, tongue-, body-, and mind-consciousness as permanent or impermanent, pleasurable or painful, empty or not empty, self or non-self.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not take form as an object, considering it a formation belonging to the past, a formation belonging to the future, or a formation belonging to the present; nor do they take feeling, perception, formations, and consciousness as objects, considering them formations belonging to the past, formations belonging to the future, or formations belonging to the present.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not take the eye as an object, considering it a formation belonging to the past, a formation belonging to the future, or a formation belonging to the present; nor do they take the ear, nose, tongue, body, and mind as objects, considering them formations belonging to the past, formations belonging to the future, or formations belonging to the present.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not take visible forms as objects, considering them formations belonging to the past, formations belonging to the future, or formations belonging to the present; nor do they take sounds, odors, tastes, tangible objects, and dharmas as objects, considering them formations belonging to the past, formations belonging to the future, or formations belonging to the present.

Thiện Dũng Mãnh! When bodhisattvas train in this way, they do not take eye-consciousness as an object, considering it a formation belonging to the past, a formation belonging to the future, or a formation belonging to the present; nor do they take ear-, nose-, tongue-, body-, and mind-consciousness as objects, considering them formations belonging to the past, formations belonging to the future, or formations belonging to the present.

Furthermore, Thiện Dũng Mãnh! If bodhisattvas train in this way, although they contemplate the past through the modes of emptiness, quiescence, and non-self, they do not engage in emptiness, quiescence, and non-self as belonging to the past; although they contemplate the future through the modes of emptiness, quiescence, and non-self, they do not engage in emptiness, quiescence, and non-self as belonging to the future; although they contemplate the present through the modes of emptiness, quiescence, and non-self, they do not engage in emptiness, quiescence, and non-self as belonging to the present.

Thiện Dũng Mãnh! If bodhisattvas practice in this way, although they contemplate past dharmas as empty, devoid of self and what belongs to a self, impermanent, not everlasting, not abiding for long, and subject to change, they do not practice with regard to the past in this way; although they contemplate future dharmas as empty, devoid of self and what belongs to a self, impermanent, not everlasting, not abiding for long, and subject to change, they do not practice with regard to the future in this way; although they contemplate present dharmas as empty, devoid of self and what belongs to a self, impermanent, not everlasting, not abiding for long, and subject to change, they do not practice with regard to the present in this way.

Thiện Dũng Mãnh! Bodhisattvas who can practice and abide in this way will swiftly perfect the cultivation of prajnaparamita.

Thiện Dũng Mãnh! Bodhisattvas who can practice in this way cannot be harmed by any evil māra. If bodhisattvas practice in this way, they clearly understand the deeds of evil māras and are not harmed by any māra.

Furthermore, Thiện Dũng Mãnh! Bodhisattvas who can practice in this way do not take form as an object; nor do they take feeling, perception, formations, or consciousness as objects. They do not take the eye as an object; nor do they take the ear, nose, tongue, body, or mind as objects. They do not take visible forms as objects; nor do they take sounds, odors, tastes, tangible objects, or dharmas as objects. They do not take eye-consciousness as an object; nor do they take ear-, nose-, tongue-, body-, or mind-consciousness as objects.

They do not take name-and-form as an object.

They do not take defilement as an object.

They do not take inversions, wrong views, the hindrances, or the activity of craving as objects.

They do not take greed, hatred, or delusion as objects.

They do not take a self, sentient beings, and so forth as objects.

They do not take annihilationism or eternalism as objects.

They do not take the finite or the infinite as objects.

They do not take the Desire Realm, Form Realm, or Formless Realm as objects.

They do not take dependent origination as an object.

They do not take the earth, water, fire, wind, space, or consciousness dhatus as objects.

They do not take the realm of sentient beings or the dharmadhatu as objects.

They do not take the real or the false as objects.

They do not take bondage or freedom from bondage as objects.

They do not take the cessation of greed, hatred, or delusion as objects.

They do not take generosity, miserliness, moral discipline, breaches of discipline, patience, anger, diligence, indolence, meditative concentration, distraction, wisdom, or faulty wisdom as objects.

They do not take the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or factors of the Path as objects.

They do not take the cessation of inversions as an object.

They do not take meditative concentrations, liberations, samadhis, or meditative attainments as objects.

They do not take loving-kindness, compassion, sympathetic joy, or equanimity as objects.

They do not take suffering, its origin, its cessation, or the Path as objects.

They do not take the knowledge of exhaustion, the knowledge of non-arising, or the knowledge of non-activity as objects.

They do not take unobstructed knowledge as an object.

They do not take the stages of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, or Buddhas as objects.

They do not take supernormal powers, knowledge, or vision as objects.

They do not take liberation as an object.

They do not take the knowledge and vision of liberation as an object.

They do not take nirvana as an object.

They do not take knowledge and vision of the past, future, or present as objects.

They do not take the Buddha’s powers, fearlessnesses, and so forth as objects.

They do not take the purification of Buddha-fields as an object.

They do not take the purification of the excellent marks and characteristics as an object.

They do not take the perfection of śrāvakas as an object.

They do not take the perfection of pratyekabuddhas as an object.

They do not take the perfection of bodhisattvas as an object.

Why is this? Thiện Dũng Mãnh! Because all dharmas are without an object, because all dharmas are without that which takes an object, and because it is not the case that all dharmas involve grasping such that one could say they have an object.

Thiện Dũng Mãnh! If there is an object, there is the activity of attachment; if there is attachment, there will be sorrow, lamentation, pain, grief, and distress.

Thiện Dũng Mãnh! If there is an object, one is bound, not liberated, and becomes estranged from the Path. Consequently, all suffering and affliction increase.

Thiện Dũng Mãnh! If there is an object, there is clinging reliance, agitation, and conceptual proliferation. If there is an object, there are quarrels and disputes. If there is an object, there is ignorance and delusion. If there is an object, there is fear. If there is an object, one is caught in māra’s snare and bound by māra. If there is an object, there is oppressive suffering and the search for happiness.

O Good Courage! Bodhisattvas who contemplate and perceive such calamities do not take any dharma as an object. Because they take none of all dharmas as an object, there is no grasping; because there is no grasping, they neither cling to nor abide in any dharma. Although bodhisattvas thus have no object, they nevertheless attain mastery over definite spheres of experience. Although they attain mastery over definite spheres of experience, they neither rely upon nor cling to anything, nor do they have any abiding place.

O Good Courage! If bodhisattvas can practice in this way, they do not become entangled in any dharma. If they neither cling to nor dispute with any dharma, they abide without defilement.

O Good Courage! If these bodhisattvas are not bound by any sphere of experience or any object-dharma whatsoever, they have cultivated prajnaparamita.

O Good Courage! Bodhisattvas who practice and abide in this way quickly perfect the cultivation of prajnaparamita. Therefore, no evil Mara can obstruct them, nor can the retinues of Mara's armies subdue them. Even if they seek to find a fault in these bodhisattvas, they cannot find one, nor have they any means of troubling them. Yet these bodhisattvas can conquer Mara and the armies of Mara, clearly understand all the works of Mara, and refrain from following the works of Mara, while practicing with mastery. They cause the palaces of Mara to quake and burn. They can also conquer all adherents of non-Buddhist paths without being conquered by them, and can refute all other schools of doctrine without being refuted by those other schools.

Furthermore, O Good Courage! Bodhisattvas who can practice in this way do not abide in discrimination regarding form, nor do they make any further discrimination concerning it. Regarding feeling, perception, formations, and consciousness, they do not abide in discrimination, nor do they make any further discrimination.

Regarding the eye, they do not abide in discrimination, nor do they make any further discrimination; regarding the ear, nose, tongue, body, and mind, they do not abide in discrimination, nor do they make any further discrimination. Regarding visible forms, they do not abide in discrimination, nor do they make any further discrimination; regarding sounds, odors, tastes, tangible objects, and dharmas, they do not abide in discrimination, nor do they make any further discrimination.

Regarding eye-consciousness, they do not abide in discrimination, nor do they make any further discrimination; regarding ear-, nose-, tongue-, body-, and mind-consciousness, they do not abide in discrimination, nor do they make any further discrimination.

For this reason, these bodhisattvas neither give rise to discrimination nor make any further discrimination regarding name-and-form.

Regarding defilement and purity, they neither give rise to discrimination nor make any further discrimination.

Regarding dependent origination, they neither give rise to discrimination nor make any further discrimination.

Regarding inversions, wrong views, the hindrances, and the activities of craving, they neither give rise to discrimination nor make any further discrimination.

Regarding the view of annihilation and the view of permanence, they neither give rise to discrimination nor make any further discrimination.

Regarding the Desire Realm, the Form Realm, and the Formless Realm, they neither give rise to discrimination nor make any further discrimination.

Regarding the realm of sentient beings and the dharma-dhatu, they neither give rise to discrimination nor make any further discrimination.

Regarding greed, hatred, and delusion, they neither give rise to discrimination nor make any further discrimination.

Regarding the real and the false, they neither give rise to discrimination nor make any further discrimination.

Regarding the dhatus of earth, water, fire, wind, space, and consciousness, they neither give rise to discrimination nor make any further discrimination.

Regarding bondage and freedom from bondage, they neither give rise to discrimination nor make any further discrimination.

Regarding 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, an experiencer, a knower, a seer, and the corresponding notions, they neither give rise to discrimination nor make any further discrimination.

Regarding generosity and stinginess, observance of precepts and violation of precepts, patience and anger, diligence and indolence, meditative concentration and distraction, wisdom and corrupt wisdom, they neither give rise to discrimination nor make any further discrimination.

Regarding the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and factors of the path, they neither give rise to discrimination nor make any further discrimination.

Regarding the elimination of inversions and so forth, they neither give rise to discrimination nor make any further discrimination.

Regarding meditative concentrations, liberations, samadhis, and meditative attainments, they neither give rise to discrimination nor make any further discrimination.

Regarding suffering, its origin, its cessation, and the path, they neither give rise to discrimination nor make any further discrimination.

Regarding loving-kindness, compassion, sympathetic joy, and equanimity, they neither give rise to discrimination nor make any further discrimination.

Regarding the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-activity, they neither give rise to discrimination nor make any further discrimination.

Regarding the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, they neither give rise to discrimination nor make any further discrimination.

Regarding the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, they neither give rise to discrimination nor make any further discrimination.

Regarding supernormal powers and knowledge and vision, they neither give rise to discrimination nor make any further discrimination.

Regarding knowledge and vision of the past, future, and present, they neither give rise to discrimination nor make any further discrimination.

Regarding unobstructed knowledge, they neither give rise to discrimination nor make any further discrimination.

Regarding illumination and liberation, they neither give rise to discrimination nor make any further discrimination.

Regarding liberation and the knowledge and vision of liberation, they neither give rise to discrimination nor make any further discrimination.

Regarding the Buddha's powers of knowledge, fearlessnesses, and so forth, they neither give rise to discrimination nor make any further discrimination.

Regarding the purity of the excellent marks and characteristics, they neither give rise to discrimination nor make any further discrimination.

Regarding the purity of Buddha-realms, they neither give rise to discrimination nor make any further discrimination.

Regarding the perfection of shravakas, they neither give rise to discrimination nor make any further discrimination.

Regarding the perfection of pratyekabuddhas, they neither give rise to discrimination nor make any further discrimination.

Regarding the perfection of bodhisattvas, they neither give rise to discrimination nor make any further discrimination.

O Good Courage! Wherever there is discrimination, there will be further discrimination. Wherever there is no discrimination, there will be no further discrimination. Ignorant ordinary beings are all fashioned by discrimination, and their conceptions also arise entirely from further discrimination. Therefore, bodhisattvas neither give rise to discrimination nor make any further discrimination.

O Good Courage! What is called discrimination is the first extreme, and what is called further discrimination is the second extreme. Wherever there is neither discrimination nor further discrimination, both extremes have been left far behind, and there is no middle either.

O Good Courage! If one says that there is a middle, this too is discrimination, and discrimination of a middle is also called an extreme. Wherever there is discrimination, there will be further discrimination. For this reason, the meaning of eliminating discrimination and further discrimination cannot be established.

Wherever there is no discrimination, there will be no further discrimination. Because of this, the meaning of eliminating discrimination and further discrimination is established.

O Good Courage! Eliminating discrimination means that therein there is absolutely nothing to eliminate. Why is this? O Good Courage! Through the power of discrimination, further discrimination arises falsely and without real existence, thereby producing inversion. Because it is quiescent, inversion also does not exist; and because inversion does not exist, there is absolutely nothing to eliminate.

O Good Courage! Because there is no elimination, you should understand that this reveals the concept of the cessation of suffering. That is, because therein there is not the slightest suffering to be eliminated, it is called the cessation of suffering.

If the intrinsic nature of suffering possessed even the slightest reality, it could be eliminated. But because the intrinsic nature of suffering possesses not the slightest reality, there is nothing to eliminate.

If one merely sees suffering, this cannot be called the cessation of suffering. Rather, one clearly knows that in suffering there is not even the slightest part of an intrinsic nature that can be apprehended; therefore, it is called the cessation of suffering.

If people make absolutely no discrimination or differing discrimination with regard to suffering, this is called the quiescence of suffering; that is, it causes suffering no longer to have any basis for arising.

Good Courage! If bodhisattvas see in this way, they do not give rise to discrimination or differing discrimination with regard to any dharma. Good Courage! This is called a bodhisattva clearly knowing the nature of discrimination and differing discrimination while cultivating prajnaparamita.

Good Courage! Bodhisattvas who practice and abide in this way while cultivating prajnaparamita swiftly attain perfection. Therefore, no evil mara can obstruct them. Whatever the hosts of mara may do, these bodhisattvas clearly know it; thus, in whatever they do, they never follow the works of mara. On the contrary, they attain mastery, causing the evil maras naturally to retreat and disperse; they defeat them and cause their numbers to diminish. Their bodies and minds are serene and entirely fearless, so the hosts of evil maras cannot disturb them. Thereby they bring to an end all causes of birth in the evil realms, cut off and block the deviant paths of the world, leave behind all dark obstructions, and cross the raging torrent.

They attain the pure eye with regard to all dharmas, bring great illumination to sentient beings, and perpetuate and cause the seed of Buddhahood to flourish without interruption. They realize the equality of the path of true suchness; out of compassion for sentient beings, they possess the pure Dharma-eye. They are endowed with diligence and far removed from indolence; they attain a mind of patient acceptance and are far removed from anger; they enter supreme meditative concentration without any basis of dependence; they attain true wisdom and accomplish penetrating wisdom.

They cast away evil deeds, become utterly free from the hindrances, escape the snares of evil maras, cut through the net of craving, abide in right mindfulness without forgetfulness, attain pure morality and reach the further shore of moral purity, abide in all virtues, and remain far removed from all faults. They attain the powers of concentration and wisdom and cannot be shaken. None of the other schools of doctrine can refute them.

They attain pure dharmas and never allow them to be lost. They expound the Dharma without fear, and when entering a great assembly their minds are never timid. They bestow the wondrous Dharma without concealment or stinginess, purify all paths by means of the path of equality, vow to remain far removed from deviant paths, cultivate what should be cultivated, deeply perfume what should be perfumed with pure dharmas, and purify what should be purified with pure wisdom.

Their magnanimity is vast and profound like the great ocean, limpid, unmoving, and difficult to fathom; their ocean of Dharma is boundless and beyond measure.

Good Courage! If bodhisattvas practice in this way, they accomplish this practice together with boundless other virtues. The limits of these virtues are difficult to fathom; apart from the Buddha, the Blessed One, no one can know them.

Furthermore, Good Courage! Bodhisattvas who cultivate prajnaparamita in this way suffer no decline in physical beauty, wealth and status, retinues, lineage, family, or realm. They are not born in borderlands, do not encounter conditions of adversity, do not dwell together with wicked sentient beings, and do not associate closely with defiled occupations. Their own minds do not regress, and their wisdom does not diminish. Whatever Dharma-gates they hear and receive from others, they penetrate the equality of the Dharma-nature. They perpetuate the seed of the Buddha’s wisdom of all-knowledge, causing it continually to flourish without interruption.

They have attained illumination regarding the Dharma of all Buddhas and have drawn near to the wisdom of all-knowledge. If evil maras approach them intending to cause disturbance, the maras and their retinues are reduced to ashes; their eloquence is shattered, and their nets are completely severed. Even if millions upon millions of maras and their retinues come to disturb them, their minds remain entirely unmoved. At that time, the evil maras and their hosts become terrified, retreat, and disperse, thinking: “This bodhisattva has transcended our domain. He will neither perform anything within our domain, nor abide in it, nor ever become attached to it. On the contrary, he will cause other sentient beings to leave our domain and swiftly attain liberation.”

After thinking in this way, the evil maras become sorrowful and anguished, and say to one another: “This bodhisattva has harmed our factions and retinues, leaving us without power.” Having said this, the evil maras grieve bitterly and are filled with remorse.

Furthermore, Good Courage! When bodhisattvas practice profound prajnaparamita, cultivate profound prajnaparamita, and realize profound prajnaparamita, the palaces of mara lose their majestic radiance, and signs of smoke and fire gradually appear everywhere. The evil maras become terrified, anguished, and fearful, as though knives had pierced their hearts or poisoned arrows had struck them. They all lament in this way: “Now this bodhisattva will cause sentient beings no longer to accept our enticements.

“This bodhisattva will cause sentient beings to leave our domain.

“This bodhisattva will cause sentient beings to escape our domain.

“This bodhisattva will cause sentient beings no longer to dwell within our domain.

“This bodhisattva will cause sentient beings to bring our domain to an end.

“This bodhisattva will cause sentient beings to destroy our nets.

“This bodhisattva will cause sentient beings forever to escape the defiled desires.

“This bodhisattva will cause sentient beings to escape the net of views.

“This bodhisattva will cause sentient beings to leave the deviant path of the hindrances.

“This bodhisattva establishes sentient beings and causes them to abide upon the right path.

“This bodhisattva guides sentient beings forever out of the dense forest of views.”

Good Courage! When the evil maras see that this bodhisattva possesses such supreme and beneficial qualities, they become sorrowful and distressed, as though arrows had pierced their hearts, like people who have lost a great treasury and are overwhelmed by extreme grief and anguish. Thus, those evil maras are filled with bodily and mental remorse, sorrow, and torment, as though struck by poisoned arrows; day and night they remain terrified and cannot sit at ease.

Furthermore, Good Courage! When bodhisattvas practice profound prajnaparamita, cultivate profound prajnaparamita, and realize profound prajnaparamita, the evil maras gather together in one place to deliberate and devise means of harming those bodhisattvas. They say to one another: “What schemes shall we devise, and what shall we do, to destroy the right practice cultivated by this bodhisattva?”

At that time, the minds of the evil Māras became doubtful, confused, and disordered. They immediately grew sorrowful, distressed, and joyless, as though pierced by poisoned arrows. Urging one another on, they went together to the bodhisattva, seeking an opening in him so that they might frighten him and cause him to change his course.

Yet through the majestic spiritual power of the bodhisattva practicing prajnaparamita, all the supernatural powers of the evil Māras were rendered powerless. They could not disturb even the tip of a single hair on the bodhisattva’s head, much less cause any change in his body or mind. Knowing that the bodhisattva had become free from fear, the evil Māras were terrified, and the hair on their bodies stood on end.

They again tried every possible means to bewilder him, but because their minds and spirits had grown feeble and fearful, all their schemes failed. The king of the evil Māras then thought: “Even I cannot harm this bodhisattva; how, then, could my retinue or anyone else harm him?” Having thought thus, the king of the evil Māras became fearful and ran out of stratagems. He therefore returned to his own palace and dwelt there in sorrow and anguish.

A bodhisattva practicing prajnaparamita possesses such great and complete majestic power that Māra’s retinue cannot bewilder his mind even for a moment, much less obstruct any of his other endeavors.

A bodhisattva who practices prajnaparamita in this way and accomplishes such merit, wisdom, and great majestic spiritual power cannot be obstructed in his practice of prajnaparamita even if all the sentient beings throughout the three-thousandfold great-thousand world-system were to become Māras, each Māra leading an equally vast host of evil Māras to the bodhisattva in order to harass him and exhausting all their supernatural powers against him. Why is this? Good Courage! It is because at that time the bodhisattva has accomplished the power of the sword and blade of profound wisdom (prajna), and has also accomplished inconceivable, immeasurable, and incomparable wisdom; therefore, he cannot be overcome by those violent evil Māras.

Good Courage! The great blade is called the blade of wisdom (prajna), and the great sword is called the sword of wisdom. Because the great blade is the blade of wisdom, prajnaparamita is not a sphere in which the Māras can operate.

Furthermore, Good Courage! Non-Buddhist seers who have attained the four dhyanas and the four formless concentrations transcend even the sphere of the Māras of the Desire Realm and are born among the Brahmā gods in the four formless spheres. The wondrous worldly wisdom accomplished by a bodhisattva is not within the sphere in which those seers can operate; how much less, then, is true prajnaparamita a sphere in which Māra can operate? Even the wondrous wisdom attained by non-Buddhist seers who have achieved the concentrations of the Form and Formless Realms is not a sphere in which Māra can operate, much less prajnaparamita.

Good Courage! When a bodhisattva accomplishes prajnaparamita, that bodhisattva is called one who has accomplished great majestic power. One who accomplishes the majestic power of prajna is called one who has accomplished the sharp blade of wisdom; one who has accomplished the sharp blade of prajna is called one who has accomplished the keen blade of wisdom. Therefore, the armies of Māra cannot defeat that bodhisattva; instead, he can defeat all the armies of Māra.

Furthermore, Good Courage! If bodhisattvas accomplish the sharp sword and blade of prajnaparamita and are fully endowed with great majestic power, they rely on nothing whatsoever and are dependent on nothing in anything they do. Why is this? Good Courage! Where there is dependence, there is movement; where there is movement, there is agitation; and where there is agitation, there is conceptual proliferation.

Good Courage! If sentient beings have dependence, movement, agitation, and conceptual proliferation, those sentient beings act under the power of Māra and have not yet escaped Māra’s sphere.

Good Courage! Even if sentient beings are born as high as the Heaven of the Summit of Existence, they dwell there, depend upon that place, and take refuge in it. Thus, they all fall within the sphere of the evil Māra and have not yet escaped his snare. They are therefore bound by the evil Māra and continually follow after him. In the same way, Mãnh Hý Tử (Uất-đầu-lam-phất), A-la-đồ Ca-la-ma Tử, and all other non-Buddhist seers also dwell in the Formless Realm, depend upon it, and take refuge in that realm.

Good Courage! If bodhisattvas practice profound prajnaparamita, cultivate profound prajnaparamita, and realize profound prajnaparamita, those bodhisattvas abide nowhere and are never dependent on anything they do.

Good Courage! If bodhisattvas courageously and diligently practice prajnaparamita and dwell in accordance with it, then they do not rely upon or abide in form; nor do they rely upon or abide in feeling, perception, formations, or consciousness.

They do not rely upon or abide in the eye; they do not rely upon or abide in the ear, nose, tongue, body, or mind.

They do not rely upon or abide in visible form; they do not rely upon or abide in sound, odor, taste, tangible objects, or dharmas.

They do not rely upon or abide in eye-consciousness; they do not rely upon or abide in ear-, nose-, tongue-, body-, or mind-consciousness.

They do not rely upon or abide in name-and-form.

They do not rely upon or abide in cognitive distortions, wrong views, the hindrances and fetters, or acts of craving.

They do not rely upon or abide in dependent origination.

They do not rely upon or abide in the Desire, Form, or Formless Realm.

They do not rely upon or abide in a self, a sentient being, a living being, one born, one nurtured, one matured, a person, a mind-born being, a youth, an agent, an experiencer, a knower, a seer, or any other such conception.

They do not rely upon or abide in the earth, water, fire, wind, space, or consciousness dhatu.

They do not rely upon or abide in the dhatu of sentient beings or the dharmadhatu.

They do not rely upon or abide in the first dhyana, up to and including the sphere of neither perception nor non-perception.

They do not rely upon or abide in craving for existence.

They do not rely upon or abide in craving for nonexistence.

They do not rely upon or abide in the view of annihilation or the view of permanence.

They do not rely upon or abide in the nature of existence.

They do not rely upon or abide in the nature of nonexistence.

They do not rely upon or abide in generosity, stinginess, observance of precepts, transgression of precepts, patience, anger, diligence, indolence, dhyana, distraction, wisdom, or corrupt wisdom.

They do not rely upon or abide in the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or factors of the path.

They do not rely upon or abide in the relinquishment of cognitive distortions.

They do not rely upon or abide in dhyanas, liberations, samadhis, or meditative attainments.

They do not rely upon or abide in suffering, its origin, its cessation, or the path.

They do not rely upon or abide in the knowledge of exhaustion, the knowledge of non-arising, or the knowledge of non-activity.

They do not rely upon or abide in unattached knowledge.

They do not rely upon or abide in true knowledge and liberation.

They do not rely upon or abide in the knowledge and vision of liberation.

They do not rely upon or abide in the stage of an ordinary person, a śrāvaka, a pratyekabuddha, a bodhisattva, or a Buddha.

They do not rely upon or abide in the dharmas of an ordinary person, a śrāvaka, a pratyekabuddha, a bodhisattva, or a Buddha.

They do not rely upon or abide in nirvana.

They do not rely upon or abide in knowledge and vision of the past, future, or present.

They do not rely upon or abide in the equality of the three times.

They do not rely upon or abide in the Buddha’s powers, fearlessnesses, and so forth.

They do not rely upon or abide in the knowledge of all-knowing wisdom.

They do not rely upon or abide in the perfection of the marks and excellent characteristics.

They do not rely upon or abide in the perfection of a Buddha-field.

They do not rely upon or abide in the perfection of śrāvakas.

They do not rely upon or abide in the perfection of pratyekabuddhas.

They do not rely upon or abide in the perfection of bodhisattvas.

They do not rely upon or abide in any dharma.

They do not rely upon or abide in movement.

They do not rely upon or abide in agitation.

They do not rely upon or abide in conceptual proliferation.

Because they abide in nothing, they relinquish everything; they neither cling to nor abide in the path. They do not cling even to non-abiding; they do not apprehend this as an abiding, do not apprehend an abiding here, do not apprehend dependence upon this abiding, and do not apprehend reliance upon this abiding. Nor do they cling to any place of abiding.

If, regarding such forms of abiding, bodhisattvas do not rely upon, apprehend, cling to, grasp, speak of, delight in, or become attached to them, but abide without being defiled by any form of abiding and without being obstructed, they will realize the pure Dharma pertaining to all forms of abiding.

Good Valiant One! These bodhisattvas, in relation to all dharmas, rely and abide upon subtle, wondrous, and pure knowledge and vision as they cultivate prajnaparamita. By virtue of this, Mara cannot harm them, nor can Mara's armies defeat them; on the contrary, they can defeat all the armies of Mara.

Furthermore, Good Valiant One! Before bodhisattvas first arouse the aspiration for unsurpassed, complete awakening, they should accumulate immeasurable and innumerable provisions of wholesome roots, make offerings to many Buddhas, honor many spiritual friends, inquire into the essential Dharma from many Buddhas, make vast vows, become fully endowed with joyful aspiration, delight in practicing generosity toward sentient beings, reverently uphold pure morality, be patient and gentle toward everyone, strive valiantly and abandon all indolence, reverently cultivate lucid meditative concentration, and respectfully train in pure wisdom. Such are bodhisattvas who have aroused the aspiration for unsurpassed, complete awakening.

Furthermore, they must diligently and energetically train in prajnaparamita, using the power of wisdom to defeat the hosts of Mara, and constantly think: “We must not allow Mara to watch for a vulnerable opening in us and commit disruptive acts.”

Through this power, Mara is rendered unable to harm them or obstruct their training. It also prevents the hosts of Mara from forming this thought: “We must watch for vulnerable openings in those bodhisattvas and disturb them so as to obstruct their training.”

Even if Mara were to form such a thought, they would themselves realize: “If we act in this way, we will certainly encounter great suffering.” Their minds would consequently become deeply afraid: “We must not now allow our bodies to be destroyed and our lives to be lost; we should immediately abandon this disruptive intention.” The evil intentions of Mara would then vanish.

Good Valiant One! For this reason, Mara cannot obstruct bodhisattvas' training in profound prajnaparamita.

Furthermore, Good Valiant One! If, upon hearing prajnaparamita taught, bodhisattvas give rise to a mind of perfect purity, their joyful aspiration will increase. With profound sincerity, they will revere and praise the virtues of the one who teaches and regard that person as the Great Teacher. When they hear teachings corresponding to the six paramitas, they will likewise give rise to neither hesitation nor doubt.

Because they have heard the profound Dharma, their minds are neither confused nor subject to hesitation or doubt. They will assuredly not create causes or perform karma that lead to a deficiency of Dharma, nor will their minds lead toward the karmic result of a deficiency of Dharma. They encourage and guide immeasurable, boundless sentient beings to faithfully accept and train in profound prajnaparamita, and they praise and inspire immeasurable, boundless sentient beings, enabling them faithfully to accept and train in the six paramitas.

The initial joyful aspiration of those bodhisattvas is pure, and all their joyful aspirations remain undefiled; therefore, the armies of Mara cannot obstruct them. Because they clearly understand all the activities of Mara's armies, none of those armies can assail them. Thus, they do not come under Mara's power but cultivate freely and independently.

Good Valiant One! For this reason, those bodhisattvas are no longer disturbed by Mara's retinue.

Furthermore, Good Valiant One! When bodhisattvas cultivate prajnaparamita, they do not practice with form as a characteristic of conjunction, nor do they practice with form as a characteristic of separation. They do not practice with feeling, perception, formations, or consciousness as a characteristic of conjunction, nor do they practice with feeling, perception, formations, or consciousness as a characteristic of separation.

They do not practice with the eye as a characteristic of conjunction, nor do they practice with the eye as a characteristic of separation. They do not practice with the ear, nose, tongue, body, or mind as a characteristic of conjunction, nor do they practice with the ear, nose, tongue, body, or mind as a characteristic of separation.

They do not practice with visible form as a characteristic of conjunction, nor do they practice with visible form as a characteristic of separation. They do not practice with sound, odor, taste, tangible objects, or mental objects as a characteristic of conjunction, nor do they practice with sound, odor, taste, tangible objects, or mental objects as a characteristic of separation.

They do not practice with eye-consciousness as a characteristic of conjunction, nor do they practice with eye-consciousness as a characteristic of separation. They do not practice with ear-, nose-, tongue-, body-, or mind-consciousness as a characteristic of conjunction, nor do they practice with ear-, nose-, tongue-, body-, or mind-consciousness as a characteristic of separation.

They do not practice with the characteristic of form as being conjoined or separate. They do not practice with the characteristics of feeling, perception, formations, or consciousness as being conjoined or separate.

They do not practice with the characteristic of the eye as being conjoined or separate. They do not practice with the characteristics of the ear, nose, tongue, body, or mind as being conjoined or separate.

They do not practice with the characteristic of visible form as being conjoined or separate. They do not practice with the characteristics of sound, odor, taste, tangible objects, or mental objects as being conjoined or separate.

They do not practice with the characteristic of eye-consciousness as being conjoined or separate. They do not practice with the characteristics of ear-, nose-, tongue-, body-, or mind-consciousness as being conjoined or separate.

They do not practice with form as having the characteristic of purity or impurity. They do not practice with feeling, perception, formations, or consciousness as having the characteristic of purity or impurity.

They do not practice with the eye as having the characteristic of purity or impurity. They do not practice with the ear, nose, tongue, body, or mind as having the characteristic of purity or impurity.

They do not practice with visible form as having the characteristic of purity or impurity. They do not practice with sound, odor, taste, tangible objects, or mental objects as having the characteristic of purity or impurity.

They do not practice with eye-consciousness as having the characteristic of purity or impurity. They do not practice with ear-, nose-, tongue-, body-, or mind-consciousness as having the characteristic of purity or impurity.

They do not practice with taking form as an object as having the characteristic of purity or impurity. They do not practice with taking feeling, perception, formations, or consciousness as an object as having the characteristic of purity or impurity.

They do not practice with taking the eye as an object as having the characteristic of purity or impurity. They do not practice with taking the ear, nose, tongue, body, or mind as an object as having the characteristic of purity or impurity.

They do not practice with taking visible form as an object as having the characteristic of purity or impurity. They do not practice with taking sound, odor, taste, tangible objects, or mental objects as an object as having the characteristic of purity or impurity.

They do not practice with taking eye-consciousness as an object as having the characteristic of purity or impurity. They do not practice with taking ear-, nose-, tongue-, body-, or mind-consciousness as an object as having the characteristic of purity or impurity.

They do not practice with the arising of form as having the characteristic of purity or impurity, conjunction or separation. They do not practice with the arising of feeling, perception, formations, or consciousness as having the characteristic of purity or impurity, conjunction or separation.

They do not practice with the arising of the eye as having the characteristic of purity or impurity, conjunction or separation. They do not practice with the arising of the ear, nose, tongue, body, or mind as having the characteristic of purity or impurity, conjunction or separation.

They do not practice with the arising of visible form as having the characteristic of purity or impurity, conjunction or separation. They do not practice with the arising of sound, odor, taste, tangible objects, or mental objects as having the characteristic of purity or impurity, conjunction or separation.

They do not practice with the arising of eye-consciousness as having the characteristic of purity or impurity, conjunction or separation. They do not practice with the arising of ear-, nose-, tongue-, body-, or mind-consciousness as having the characteristic of purity or impurity, conjunction or separation.

They do not engage in contemplating the intrinsic nature of form as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the intrinsic nature of feeling, perception, formations, and consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the intrinsic nature of the eye as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the intrinsic nature of the ear, nose, tongue, body, and mind as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the intrinsic nature of visible form as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the intrinsic nature of sound, odor, taste, touch, and dharmas as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the intrinsic nature of eye-consciousness as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the intrinsic nature of ear-, nose-, tongue-, body-, and mind-consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in the fundamental nature of form as characterized by purity or impurity, conjunction or separation. They do not engage in the fundamental nature of feeling, perception, formations, and consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in the fundamental nature of the eye as characterized by purity or impurity, conjunction or separation. They do not engage in the fundamental nature of the ear, nose, tongue, body, and mind as characterized by purity or impurity, conjunction or separation.

They do not engage in the fundamental nature of visible form as characterized by purity or impurity, conjunction or separation. They do not engage in the fundamental nature of sound, odor, taste, touch, and dharmas as characterized by purity or impurity, conjunction or separation.

They do not engage in the fundamental nature of eye-consciousness as characterized by purity or impurity, conjunction or separation. They do not engage in the fundamental nature of ear-, nose-, tongue-, body-, and mind-consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the fundamental nature of form as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the fundamental nature of feeling, perception, formations, and consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the fundamental nature of the eye as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the fundamental nature of the ear, nose, tongue, body, and mind as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the fundamental nature of visible form as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the fundamental nature of sound, odor, taste, touch, and dharmas as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the fundamental nature of eye-consciousness as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the fundamental nature of ear-, nose-, tongue-, body-, and mind-consciousness as characterized by purity or impurity, conjunction or separation.

They do not engage in form of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in feeling, perception, formations, and consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in the eye of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in the ear, nose, tongue, body, and mind of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in visible form of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in sound, odor, taste, touch, and dharmas of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in eye-consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in ear-, nose-, tongue-, body-, and mind-consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating form of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating feeling, perception, formations, and consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating the eye of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating the ear, nose, tongue, body, and mind of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating visible form of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating sound, odor, taste, touch, and dharmas of the past, future, or present as characterized by purity or impurity, conjunction or separation.

They do not engage in contemplating eye-consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation. They do not engage in contemplating ear-, nose-, tongue-, body-, and mind-consciousness of the past, future, or present as characterized by purity or impurity, conjunction or separation.

Good Courage! If bodhisattvas practice in this way, they are neither conjoined with nor separated from form; they are neither conjoined with nor separated from feeling, perception, formations, and consciousness.

They are neither conjoined with nor separated from the eye; they are neither conjoined with nor separated from the ear, nose, tongue, body, and mind.

They are neither conjoined with nor separated from visible form; they are neither conjoined with nor separated from sound, odor, taste, touch, and dharmas.

They are neither conjoined with nor separated from eye-consciousness; they are neither conjoined with nor separated from ear-, nose-, tongue-, body-, and mind-consciousness.

They are neither conjoined with nor separated from name-and-form.

They are neither conjoined with nor separated from delusion, wrong views, the hindrances, and activities arising from craving.

They are neither conjoined with nor separated from the Desire Realm, the Form Realm, and the Formless Realm.

They are neither conjoined with nor separated from greed, hatred, and delusion.

They are neither conjoined with nor separated from 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, a seer, or one with perception or without perception.

They are neither conjoined with nor separated from the view of annihilation or the view of permanence.

They are neither conjoined with nor separated from the dhatus and ayatanas.

They are neither conjoined with nor separated from the realm of sentient beings or the Dharma realm.

They are neither conjoined with nor separated from the earth, water, fire, wind, space, and consciousness dhatus.

They are neither conjoined with nor separated from dependent origination.

They are neither conjoined with nor separated from the five sensual pleasures.

They are neither conjoined with nor separated from defilement or purification.

They are neither conjoined with nor separated from generosity or stinginess, observance of precepts or transgression of precepts, patience or anger, diligence or indolence, meditative concentration or distraction, wisdom or faulty wisdom.

They are neither conjoined with nor separated from the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or factors of the path.

They are neither conjoined with nor separated from the abandonment of delusion and so forth.

They are neither conjoined with nor separated from meditative absorptions, liberations, samadhis, or meditative attainments.

They are neither conjoined with nor separated from suffering, its origin, its cessation, or the path.

They are neither conjoined with nor separated from calm abiding or insight meditation.

They are neither conjoined with nor separated from true knowledge and liberation.

They are neither conjoined with nor separated from the knowledge and vision of liberation.

They are neither conjoined with nor separated from the immeasurable supernormal powers.

They are neither conjoined with nor separated from the stages of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

They are neither conjoined with nor separated from the dharmas of ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

They are neither conjoined with nor separated from the knowledge of exhaustion, the knowledge of non-arising, the knowledge of non-activity, or the knowledge of non-attachment.

They are neither conjoined with nor separated from samsara or nirvana.

Not conjoined with the Buddha’s powers of knowledge, fearlessnesses, and so forth, whether united or separated.

Not conjoined with the perfection of the marks and excellent characteristics, whether united or separated.

Not conjoined with the adornment of Buddha-fields, whether united or separated.

Not conjoined with the perfection of the sravakas, whether united or separated.

Not conjoined with the perfection of the pratyekabuddhas, whether united or separated.

Not conjoined with the perfection of the bodhisattvas, whether united or separated.

Why is this? Good Courage! It is because all dharmas are neither united nor separated.

Good Courage! It is not through union or separation that all dharmas become manifest.

Good Courage! Union signifies permanence, while separation signifies annihilation.

Good Courage! The intrinsic nature of dharmas does not become united or separated through investigation and discernment.

Good Courage! The intrinsic nature of dharmas does not become manifest through union or separation. Good Courage! If the intrinsic nature of dharmas became manifest through union or separation, then in regard to those dharmas there could be apprehended an agent, one who causes another to act, an initiator, one who causes another to initiate, a recipient, one who causes another to receive, a knower, one who causes another to know, a seer, one who causes another to see, one who unites, one who causes another to unite, one who separates, and one who causes another to separate.

If this were so, the Tathagata could also establish concerning dharmas: “This is an agent, one who causes another to act,” and so forth, up to “one who separates and one who causes another to separate.”

Good Courage! Because the nature of dharmas does not become manifest through union or separation, dharmas have no agent, no one who causes another to act, and so forth, up to no one who separates and no one who causes another to separate. Not even the slightest thing can be apprehended as either apprehensible or inapprehensible; therefore, the Buddha does not establish such dharmas.

Good Courage! Dharmas all arise from cognitive distortions, yet those distortions are neither united nor separated. Why is this? Good Courage! It is because not even the slightest distortion can be apprehended, and its true nature of arising also cannot be apprehended. Why is this? Good Courage! It is because distortion is not real; it is merely false and deceptive, without anything that exists. Therefore, within it there is not even the slightest real dharma that could be called a distortion.

Good Courage! Because beings are deluded by cognitive distortions, they establish beings, manifest the various classes of beings through false discrimination, and cause beings falsely to give rise to dependence and attachment, agitation, and conceptual proliferation.

Good Courage! It is like deceiving a child with an empty fist: not knowing the truth, the child believes that it contains a real object. Foolish ordinary beings are likewise deluded by false cognitive distortions.

Regarding the nature of dharmas, which is neither united nor separated, they mistakenly perceive union and separation and therefore believe them truly to exist. Because of ignorance and distortion, they conceive as truly existent that which does not truly exist, and thus find it difficult to attain liberation. Therefore, all foolish ordinary beings, mistakenly perceiving union and separation and bound by distortion, rush about and wander through birth and death.

Believing that they attain union, abide in union, perceive union, and cling to union, they consequently grasp at existence; as for separation, they take it to mean abandoning union and attaining separation.

Good Courage! Wherever there is union, there is separation. If, within union, there is no apprehension, no dependence, and no arising of attachment, then separation is not perceived.

Good Courage! If, within separation, there is apprehension, dependence, and the arising of attachment, then there is union, and liberation from the suffering of birth and death has not yet been attained.

Good Courage! Because those bodhisattvas contemplate this true meaning, they regard the nature of dharmas as neither united nor separated; nor do they undertake any action or cultivation on account of dharmas being either united or separated.

Good Courage! Through clearly understanding union and separation, bodhisattvas cultivate prajnaparamita.

Good Courage! Any bodhisattva who abides in prajnaparamita in this way swiftly perfects the knowledge of all dharmas.

Furthermore, Good Courage! Bodhisattvas who cultivate prajnaparamita do not practice regarding form as attached or unattached. They do not practice regarding feeling, perception, formations, or consciousness as attached or unattached.

They do not practice regarding the eye as attached or unattached. They do not practice regarding the ear, nose, tongue, body, or mind as attached or unattached.

They do not practice regarding visible form as attached or unattached. They do not practice regarding sound, odor, taste, tangible objects, or dharmas as attached or unattached.

They do not practice regarding eye-consciousness as attached or unattached. They do not practice regarding ear-, nose-, tongue-, body-, or mind-consciousness as attached or unattached.

They do not practice regarding the purity of form as attached or unattached. They do not practice regarding the purity of feeling, perception, formations, or consciousness as attached or unattached.

They do not practice regarding the purity of the eye as attached or unattached. They do not practice regarding the purity of the ear, nose, tongue, body, or mind as attached or unattached.

They do not practice regarding the purity of visible form as attached or unattached. They do not practice regarding the purity of sound, odor, taste, tangible objects, or dharmas as attached or unattached.

They do not practice regarding the purity of eye-consciousness as attached or unattached. They do not practice regarding the purity of ear-, nose-, tongue-, body-, or mind-consciousness as attached or unattached.

They do not practice regarding the conditions of form as attached or unattached. They do not practice regarding the conditions of feeling, perception, formations, or consciousness as attached or unattached.

They do not practice regarding the conditions of the eye as attached or unattached. They do not practice regarding the conditions of the ear, nose, tongue, body, or mind as attached or unattached.

They do not practice regarding the conditions of visible form as attached or unattached. They do not practice regarding the conditions of sound, odor, taste, tangible objects, or dharmas as attached or unattached.

They do not practice regarding the conditions of eye-consciousness as attached or unattached. They do not practice regarding the conditions of ear-, nose-, tongue-, body-, or mind-consciousness as attached or unattached.

They do not practice regarding form as attached or unattached, united or separated. They do not practice regarding feeling, perception, formations, or consciousness as attached or unattached, united or separated.

They do not practice regarding the eye as attached or unattached, united or separated. They do not practice regarding the ear, nose, tongue, body, or mind as attached or unattached, united or separated.

They do not practice regarding visible form as attached or unattached, united or separated. They do not practice regarding sound, odor, taste, tangible objects, or dharmas as attached or unattached, united or separated.

They do not practice regarding eye-consciousness as attached or unattached, united or separated. They do not practice regarding ear-, nose-, tongue-, body-, or mind-consciousness as attached or unattached, united or separated.

They do not practice regarding the pure conditions of form as united or separated. They do not practice regarding the pure conditions of feeling, perception, formations, or consciousness as united or separated.

They do not practice regarding the pure conditions of the eye as united or separated. They do not practice regarding the pure conditions of the ear, nose, tongue, body, or mind as united or separated.

They do not practice regarding the pure conditions of visible form as united or separated. They do not practice regarding the pure conditions of sound, odor, taste, tangible objects, or dharmas as united or separated.

They do not practice regarding the pure conditions of eye-consciousness as united or separated. They do not practice regarding the pure conditions of ear-, nose-, tongue-, body-, or mind-consciousness as united or separated.

Why is this? Good Courage! It is because all such things involve movement, dependent attachment, agitation, practice, or contemplation. Bodhisattvas clearly understand all of this and therefore neither practice nor contemplate them further.

Furthermore, Good Courage! Bodhisattvas who cultivate prajnaparamita do not practice regarding form of the past, future, or present as attached or unattached. They do not practice regarding feeling, perception, formations, or consciousness of the past, future, or present as attached or unattached.

They do not engage with the eye of the past, future, or present as attached or unattached. They do not engage with the ear, nose, tongue, body, or mind of the past, future, or present as attached or unattached.

They do not engage with forms of the past, future, or present as attached or unattached. They do not engage with sounds, odors, tastes, tangible objects, or dharmas of the past, future, or present as attached or unattached.

They do not engage with eye-consciousness of the past, future, or present as attached or unattached. They do not engage with ear-, nose-, tongue-, body-, or mind-consciousness of the past, future, or present as attached or unattached.

They do not engage with form of the past, future, or present as pure or impure. They do not engage with feeling, perception, formations, or consciousness of the past, future, or present as pure or impure.

They do not engage with the eye of the past, future, or present as pure or impure. They do not engage with the ear, nose, tongue, body, or mind of the past, future, or present as pure or impure.

They do not engage with forms of the past, future, or present as pure or impure. They do not engage with sounds, odors, tastes, tangible objects, or dharmas of the past, future, or present as pure or impure.

They do not engage with eye-consciousness of the past, future, or present as pure or impure. They do not engage with ear-, nose-, tongue-, body-, or mind-consciousness of the past, future, or present as pure or impure.

They do not engage with form of the past, future, or present as attached or unattached, conditioned by purity or impurity. They do not engage with feeling, perception, formations, or consciousness of the past, future, or present as attached or unattached, conditioned by purity or impurity.

They do not engage with the eye of the past, future, or present as attached or unattached, conditioned by purity or impurity. They do not engage with the ear, nose, tongue, body, or mind of the past, future, or present as attached or unattached, conditioned by purity or impurity.

They do not engage with forms of the past, future, or present as attached or unattached, conditioned by purity or impurity. They do not engage with sounds, odors, tastes, tangible objects, or dharmas of the past, future, or present as attached or unattached, conditioned by purity or impurity.

They do not engage with eye-consciousness of the past, future, or present as attached or unattached, conditioned by purity or impurity. They do not engage with ear-, nose-, tongue-, body-, or mind-consciousness of the past, future, or present as attached or unattached, conditioned by purity or impurity.

Why is this so? Good and Valiant One! Because when those bodhisattvas cultivate prajnaparamita, they perceive neither any practice nor any dharma to be practiced.

Good and Valiant One! Because those bodhisattvas engage in no practice whatsoever, they are able to awaken to, enter into, and clearly know all formations while cultivating prajnaparamita.

Good and Valiant One! If bodhisattvas cultivate in this way, they will swiftly perfect the Dharma of omniscient wisdom.

Fascicle 599

THE END