大般若波羅蜜多經

02

Good Courage! If a great bodhisattva is able to understand dharmas in this way, only then is that one called a true bodhisattva. To speak of such a bodhisattva means one who, in accordance with understanding, clearly comprehends that the concept of a sentient being is unreal and unborn.

Furthermore, a bodhisattva is also able to know all dharmas as they truly are, just as a Buddha does. How does a bodhisattva know them as they truly are, just as a Buddha does? That is, the bodhisattva knows as they truly are that the nature of all dharmas is unreal, unborn, and also not false. Bodhisattvas neither cling to the nature of dharmas as foolish ordinary beings do, nor apprehend anything therein as foolish ordinary beings do. Because they know thus as it truly is, they are called bodhisattvas.

Why is this so? Good Courage! It is because this bodhi is without attachment, without discrimination, without aggregation, and without attainment.

Good Courage! The Tathagatas, Arhats, Perfectly Enlightened Ones do not attain even the slightest thing in the nature of bodhi, because all dharmas are unobtainable. Because it is a dharma that cannot be attained, it is called bodhi. Although the Buddhas speak of bodhi in this way, it is as though they have said nothing, because it is free from all characteristics.

Good Courage! If bodhisattvas who generate the mind of bodhi think, “Today I generate this mind of bodhi; this itself is bodhi. Because I am now proceeding toward this bodhi, I generate the mind and cultivate,” then, because such bodhisattvas apprehend something, they are not called bodhisattvas; they can only be called deluded sattvas, or sentient beings.

Why is this so? Good Courage! It is because they cling to the definite existence of a nature that arises, cling to the definite existence of the generating of the mind, and cling to the definite existence of the nature of bodhi.

If bodhisattvas generate the mind of bodhi with attachment, they can only be called sattvas who cling to the mind of bodhi. They are not called bodhisattvas who generate the truly pure mind. Because they fabricate such a generation of the mind of bodhi, they are called fabricating sattvas, not bodhisattvas. Because they apply themselves to generating the mind of bodhi, they are called applying sattvas, not bodhisattvas.

Why is this so? Good Courage! Because those bodhisattvas have grasped the act of generating the mind of bodhi, they can only be called sattvas who generate the mind, not bodhisattvas.

Good Courage! There is in reality no generation of the mind of bodhi, for the mind of bodhi cannot be generated; therefore, bodhi is unborn and without mind. Those bodhisattvas merely cling to the generation of the mind, but do not clearly understand the meaning that bodhi is unborn and without mind.

Good Courage! If the nature of arising is equal, then true nature is equal. If true nature is equal, then the nature of mind is equal. If the nature of mind is equal, that is bodhi. If within this there is suchness as it truly is, then within this there is no discrimination. If there is discrimination between mind and bodhi, one immediately becomes attached to mind and bodhi. Because of this dual manner of generating the mind of bodhi, one cannot be called a person who truly generates the mind.

Good Courage! Bodhi and mind are not two distinct kinds. It is not that real bodhi exists within the mind, nor is it that a real mind can be found within bodhi. In accordance with reality and principle, neither bodhi nor mind can be spoken of as enlightenment or as mind. Because one truly realizes that bodhi and mind are both unobtainable, non-arising, and unborn, one is called a bodhisattva, also a mahasattva and a true sentient being.

Why is this so? Because one knows as it truly is that no real nature exists. To know as it truly is that no real nature exists means that all worldly things do not truly exist, are not truly grasped, and do not truly arise, but are only provisionally established.

Why do worldly things not truly arise, but are only provisionally established? What does not truly exist is not truly arisen. Because it is not truly arisen and does not truly exist, all dharmas are said to be unreal and without inherent nature. Because one knows as it truly is that no real nature exists, one may also be called a true sentient being. Even amid what is said to truly exist, one does not cling to true existence; thus one may further be called a sentient being who accords with suchness. Although this is said, it is as though nothing has been said.

Why is this so? Because in the principle of suchness, there is not the slightest sentient being or mahasattva.

Why is this so? Good Courage! Because one realizes and enters the Great Vehicle, one is called a mahasattva.

Good Courage! Why is it called the Great Vehicle? Because knowledge of all things is called the Great Vehicle. What is called knowledge of all things? It means all forms of knowledge—whether conditioned knowledge, unconditioned knowledge, worldly knowledge, supramundane knowledge, or knowledge capable of realizing and entering, and so forth—through which one is called a mahasattva.

Why is this so? Because one is able to abandon the great conception of sentient beings, one is called a mahasattva. Furthermore, because one is able to abandon the great mass of ignorance, one is called a mahasattva.

Because one is able to abandon the great mass of formations, one is called a mahasattva.

Because one is able to abandon the great mass of unknowing, one is called a mahasattva.

Because one is able to abandon the great mass of manifold sufferings, one is called a mahasattva.

Good Courage! If one is able to abandon the great conception of sentient beings, one is called a mahasattva. Although such persons apprehend nothing in regard to mind and mental factors, they are able to understand clearly the fundamental nature of mind. Although they apprehend nothing in regard to the dharma of bodhi and the factors conducive to bodhi, they are able to understand clearly the fundamental nature of bodhi. Through this knowledge, they do not see bodhi as existing within the mind.

Nor do they see bodhi as existing apart from the mind. Within bodhi, they do not see a real mind as existing. Nor do they see a real mind as existing apart from bodhi.

Thus, there is neither cultivation nor abandonment. With regard to cultivation and abandonment, there is no attainment, no reliance, and no attachment. Although they do not see any nature of the mind of bodhi, they are able to generate the great mind of bodhi. Only one who is able to generate the mind of bodhi is called a true bodhisattva. Although they generate the mind of bodhi in this way, they do not produce anything with regard to bodhi.

Why is this so? Good Courage! It is because they have abided in great bodhi. If there is no such attachment, they do not see any difference of arising and cessation in mind and bodhi. Nor do they see any generation of a mind directed toward great bodhi. If they neither see, grasp, nor discriminate, you should know that they abide in unsurpassed bodhi. Or, if through attachment there arise resolute understanding and liberation of mind, this is called true bodhi.

Good Courage! If bodhisattvas do not relinquish the conception of mind and the conception of a bodhisattva when generating the mind of bodhi, they are far from bodhi and not near to bodhi.

Good Courage! If bodhisattvas do not see bodhi as either far or near, know that they have drawn near to unsurpassed bodhi and are also called persons who truly generate the mind of bodhi. Relying on this meaning, I said with hidden intent that anyone who can personally know the characteristic of nonduality knows all Buddha-dharmas as they truly are.

Why is this so? Because such persons can realize and know that both self and sentient beings are without inherent nature, they can know universally that all dharmas are nondual. Because they can know universally that all dharmas are nondual, they will certainly penetrate completely that the self, sentient beings, and all dharmas alike take the absence of inherent nature as their nature, without any difference in principle. If one can clearly know that all dharmas are nondual, one can clearly know all Buddha-dharmas. If one knows universally that all dharmas are nondual, one can know universally all Buddha-dharmas. Or, if one can know the self universally, one thereby knows the three realms universally.

Good Courage! If one knows the self universally, one reaches the other shore of all dharmas. Why is it called the other shore of all dharmas? It means that the true nature of all dharmas is equal: one neither attains this dharma nor clings to this dharma. Or, one neither attains the other shore nor clings to the other shore. Such a person is called one who, through universal knowledge, reaches the other shore. Although this is said, it is as though nothing has been said.

Good Courage! Assemblies of bodhisattvas should proceed toward such bodhisattva stages and should realize such bodhisattva stages. You should know that this itself is the bodhisattvas’ prajnaparamita. That is, within it there is not the slightest dharma toward which one can proceed or which one can realize, for within it no coming or going can be established.

At that time, Ananda said to the Buddha:

– Blessed One! Let those who practice with overweening conceit and apprehend characteristics not harbor fear regarding what the Buddha has taught.

Śāriputra said to Ānanda:

– This is not the sphere of practice of those who practice with overweening conceit and apprehend characteristics, so what do they fear? Why? Those who harbor fear have abandoned overweening conceit and been overcome by bad friends. Upon hearing profound and immeasurable Dharma, they fear losing what they seek and consequently become afraid.

Ānanda! There are those who, wishing to eliminate overweening conceit, undertake right practice and therefore become afraid. There are those who, wishing to eliminate overweening conceit, diligently exert themselves and likewise become afraid.

Why? Because they have recognized the fault of overweening conceit, seek the nature free from overweening conceit, and seek to eliminate overweening conceit. Then, upon hearing profound and immeasurable Dharma, they fear losing what they seek and consequently become afraid.

Ānanda! If people neither perceive nor apprehend overweening conceit, neither rely upon nor cling to it, they do not fear any dharma.

Ānanda! The Tathagata does not teach this Dharma for the sake of overweening conceit; therefore, that fear does not arise. If people, wishing to eliminate overweening conceit, diligently cultivate and can clearly understand such Dharma upon hearing it, they likewise do not become afraid.

Ānanda! You should know that manifesting overweening conceit is to make superimpositions upon the supreme Dharma. If anyone actively manifests overweening conceit, that person certainly actively makes superimpositions upon the supreme Dharma. Because the practice of superimposition is not the practice of equality, if that person delights in practicing equality, then, regarding this profound Dharma, that person harbors doubt but does not become afraid, nor does that person accept it with faith.

Ānanda! Within equality and inequality alike, there is nothing to be apprehended. Within equality and inequality alike, there is nothing upon which to rely. Within equality and inequality alike, there is nothing to which one can cling. Such people are neither startled, alarmed, nor afraid regarding any dharma.

Ānanda! This profound Dharma is not the practice of foolish ordinary beings. This profound Dharma is not the sphere of foolish ordinary beings.

This profound Dharma is not known by foolish ordinary beings, for it transcends everything practiced, experienced, and realized by foolish ordinary beings. There are those who proceed toward the Śrāvaka Vehicle; although they practice profound Dharma, this profound Dharma is not their practice. There are those who proceed toward the Pratyekabuddha Vehicle; although they practice profound Dharma, this profound Dharma is not their practice.

There are those who proceed toward the Bodhisattva Vehicle; if they practice while apprehending characteristics, remain far from good spiritual friends, and are overcome by bad friends, they cannot remain unattached to such Dharma. Nor can they practice it, for it is not their sphere.

Ānanda, you should know! Except for those in the Śrāvaka Vehicle who have realized the truth, those who seek great bodhi, and those in the Bodhisattva Vehicle who have been admonished and instructed by good spiritual friends, none can give rise to faithful understanding of this profound Dharma, practice in accordance with this profound Dharma, or directly know this profound Dharma.

Ānanda! If bodhisattvas abandon all characteristics, abide in signlessness, and practice without differentiation, then regarding all ultimately profound dharmas they escape the various nets of doubt, discrimination, and attachment. Whatever they wish for, they can accomplish. Regarding the mind of bodhi, there is ultimately nothing to be apprehended. They do not mistakenly understand the nature of dharmas as differentiated, nor do they initiate differentiated practices. Whatever they approach, they can realize and enter. They can accept and retain every such profound Dharma gateway, their minds free from doubt.

Why? Because regarding all dharmas, they always abide in accord with them and are never opposed to them. Whenever any dharma arises, whatever question may be asked, they can answer everything in accordance with it. They harmonize this side and that side, preventing mutual contradiction. It is for their sake that the Buddha teaches this profound Dharma.

At that time, the Buddha addressed the Venerable Ānanda:

– Ānanda! You should accept and retain what Śāriputra has said. Śāriputra and I teach precisely the same thing, without difference. Ānanda, you should know! Those with overweening conceit cannot realize and enter this teaching, for it is neither their sphere nor their level.

Ānanda, you should know! Such a teaching accords with the nature of all dharmas and with the Buddha’s bodhi, and it can serve as an aid and companion to the Buddha’s bodhi. If sentient beings of inferior faith and understanding encounter this profound and vast Buddha-Dharma, their minds cannot realize and enter it, nor can they accept, retain, and practice it.

Ānanda, you should know! Those with overweening conceit and inferior faith and understanding abide in opposition to the Buddha’s bodhi and the profound Dharma. Whatever they do is governed by overweening conceit; therefore, they cannot accept this profound Dharma with faith.

Ānanda, you should know! This assembly is now supremely pure and far removed from defilement. In the presence of many Buddhas, its members made vast vows, cultivated immeasurable and excellent roots of goodness, and served boundlessly many Buddhas of the past. For a long time, they have faithfully understood the profound Dharma and have thoroughly mastered the practice of profound conduct. Therefore, the Tathagata, Arhat, Perfectly Enlightened One, now places complete trust in this assembly, without any remaining doubt. Whatever Dharma gateway he expounds, he explains it clearly, without reservation or reluctance to proclaim the essential Dharma.

Ānanda, you should know! This assembly is now pure and steadfast, unlike tiles, gravel, saline soil, and the like. Its members have previously made offerings to more than hundreds of thousands of Buddhas and therefore abide firmly in the Buddha-Dharma.

Ānanda, you should know! The analogy of tiles and gravel refers to foolish ordinary beings, meaning that they cannot contain the profound Dharma. The analogy of saline soil and the like should be understood as indicating sentient beings with overweening conceit, because profound practices cannot grow within them.

Ānanda, you should know! This present assembly has abandoned overweening conceit and has accumulated vast roots of goodness; its members are vessels for the profound Dharma.

Ānanda, you should know! It is like the dragon king dwelling in the great Lake Anavatapta. When causes and conditions lead him to experience great joy, he remains in his palace enjoying the pleasures of the five desires. Rejoicing, he pours forth from his palace a great rain endowed with the eight excellent qualities. At that time, the young dragons likewise rejoice, return to their palaces, enjoy the pleasures of the five desires, sport and play together, and pour forth a rain of sweet water.

In the same way, the Tathagata, Arhat, Perfectly Enlightened One, showers great Dharma rain upon the assemblies. At that time, immeasurable assemblies of the Buddha’s eldest sons, the great bodhisattvas, hear it and compile it. Whether in this Sahā world the Tathagata, Arhat, Perfectly Enlightened One, showers great Dharma rain before the assemblies, or in each of those Buddha-fields the Tathagatas, Arhats, Perfectly Enlightened Ones, shower great Dharma rain before their respective assemblies, it is likewise so.

Ānanda! When a dragon king in the great ocean rejoices, he pours forth a great rain from his palace. Other dragon kings who have long dwelt in their own palaces likewise rejoice and cause rain to fall. These great rains must be skillfully apportioned equally; therefore, the young dragons all joyfully receive the great rain poured down by their father, the dragon king.

Why? Because when other dragons and the like pour forth rain, they do not know how to apportion it equally, nor do the young dragons joyfully receive it. In the same way, the Tathagata, Arhat, Perfectly Enlightened One, showers the precious rain of profound Dharma upon the great assembly.

There are assemblies of great bodhisattvas, the Buddha’s eldest sons, who long ago planted immeasurable and excellent roots of goodness, grew within the profound Dharma gateways, and perfected many vast and noble aspirations. They receive the Tathagata’s great rain of Dharma gateways and, having heard it, rejoice and skillfully know how to apportion it equally. For this reason, the Tathagata now utters a great lion’s roar amid the pure great assembly, showers down great Dharma rain, and brings manifold benefit.

O Khandhāyus! Suppose a wheel-turning king has many sons, born of a pure maternal lineage and endowed with dignified and handsome forms. At that time, the king has many treasuries and summons all his sons to distribute gifts among them.

In his heart, the king is entirely free from deceit or partiality. Having received many treasures, the sons revere and love their royal father all the more, and they all think: “Today we know that our royal father has bestowed equal benefit upon us.” So too, the Tathagata, the Worthy One, the Perfectly Enlightened One, is the great lord of the Dharma and the great Dharma king. He naturally summons the true disciples of the Buddha and distributes to them the great treasury of Dharma.

His mind is entirely free from falsehood or partiality. At that time, having attained the subtle and wondrous Dharma, the Buddha’s disciples all revere and love the Tathagata. They think: “Today we clearly know that the Tathagata has bestowed equal benefit of the Dharma upon us.

We must strive diligently and perpetuate the lineage of the Buddhas so that it will never be cut off.”

O Khandhāyus! This profound, subtle, and wondrous treasure of Dharma cannot be accepted in faith by other sentient beings—such as those of inferior faith and understanding, those of overweening pride, those who practice wrong views, those who practice by way of characteristics, those who practice with attainment, those ruined by self-conceit, those overwhelmed by greed, hatred, and delusion, those who stray from the path, and so forth. Such people are called other sentient beings. They are unable to accept this Dharma gateway in faith.

Khandhāyus, you should know that sentient beings of inferior faith and understanding cannot cherish the treasures of a wheel-turning king. Only the sons of the wheel-turning king cherish those treasures.

Khandhāyus, you should know that poor and lowly sentient beings could hardly covet the wheel-turning king’s treasures, such as the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious steward, the precious minister, the precious general, and other kinds of fine clothing, as well as many valuable treasures such as pearls, maṇi gems, gold, silver, coral, beryl, and so forth. Even if those impoverished people were to see them, they would feel ashamed, being unable to take or use them. Even if they took them to sell, they would not know their value; they would ask very little and sell them for whatever price was offered. Or, unable to examine and distinguish the treasures, they would become disgusted and throw them away.

Khandhāyus, you should know that those impoverished people not only fail to understand the value of the treasures, but do not even know their names. So it is, Khandhāyus! Only children born of the Dharma body of the Tathagata, the Worthy One, the Perfectly Enlightened One; śrāvakas and others who have realized the truth and seek great bodhi; or bodhisattvas aided and protected by true and pure spiritual friends can accept this treasury of Dharma jewels in faith. Although in their profound reverence and love they cannot apprehend any Dharma jewel corresponding to emptiness, they can nevertheless make use of the teachings corresponding to the true and pure Buddha-Dharma; they can also cultivate all dharmas without attachment to the bodhisattva practices.

Khandhāyus, you should know that poor and lowly sentient beings are those who have heard little of the true Dharma and who undermine the hearing of the true Dharma. How could foolish, sightless people seek the treasury of the true Dharma? Even if they encountered it, they would not know to honor it; they would esteem it lightly and sell it cheaply to other sentient beings, or, becoming disgusted, they would throw it away.

O Khandhāyus! Butchers, bearers of corpses, artisans, and lowly people who sustain their lives through base occupations can never seek and obtain many precious treasures of great value. Even if they were to see such treasures, they could neither take nor use them. Or, even if they possessed them, they would immediately sell them to others for whatever low price was offered, or become disgusted and throw them away.

Khandhāyus, you should know that butchers and the like are an analogy for all followers of non-Buddhist paths and their communities of disciples; lowly people who live by base occupations refer to foolish ordinary beings. They are perpetually mired in the muddy pool of wrong views. At all times they practice with attainment, delight in the bonds of characteristics, engage in practices marked by characteristics, and stray from the path toward the various realms of existence. They cannot seek the treasures of the true Dharma. Even if they encounter such treasures, they cannot preserve or use them; they may cast them away in utter disgust, or esteem them lightly and give them to others.

Khandhāyus, you should know that if children of the Buddha practice the conduct of the Buddha, wishing to abide in and preserve the Tathagata’s ten powers, four fearlessnesses, and the boundless other qualities of a Buddha so that they will never be cut off, they will seek and obtain the profound treasury of Dharma jewels. Toward such a profound treasury of Dharma jewels, deep within their hearts they conceive it to be a true and precious treasure, hold it in esteem, skillfully make use of it, apply themselves diligently, and preserve it so that it is not ruined or lost.

Khandhāyus, you should know that a jackal cannot learn the lion’s roar; only a lion cub born of the lion king can learn that roar.

Khandhāyus, you should know that the jackal is an analogy for foolish ordinary beings with wrong views. They certainly cannot diligently and skillfully learn the roar of the great lion, the Perfectly Enlightened One. Only disciples of the Buddha, born of the spontaneous wisdom of perfect enlightenment, can diligently cultivate and learn the roar of the great lion, the Perfectly Enlightened One. Thus, only disciples of the Buddha can receive and make use of the Dharma wealth of unsurpassed perfect enlightenment.

At that time, Śāriputra addressed the Buddha:

“Blessed One! How wondrous that the Tathagata, the Worthy One, the Perfectly Enlightened One, can assemble such a pure congregation! How rare that the Tathagata, the Worthy One, the Perfectly Enlightened One, can gather this most excellent congregation, this naturally assembled congregation, this unconquerable congregation, this congregation that, like vajra, is unmoving, unshaken, and undisturbed, in order to teach the prajnaparamita!”

The Buddha said to Śāriputra:

“You have perfectly praised the merits of this congregation.”

Śāriputra addressed the Buddha:

“Blessed One! I am incapable of praising the merits of this congregation. Why? Because this congregation has now perfected immeasurable and boundless merits, which, like Mount Sumeru, can never be praised exhaustively.”

The Buddha said:

“Śāriputra! So it is! So it is! It is exactly as you have said. This congregation has now perfected immeasurable and boundless merits that are excellent, pure, and rare. Even the Buddhas, the Blessed Ones, could not exhaust them in praise, much less other sentient beings.

“Śāriputra! This congregation was not assembled through the power of the Buddhas, the Blessed Ones, nor did the Tathagata cause them to assemble because he delighted in this congregation. It is solely through the power of their roots of virtue that, upon hearing my name, they came and assembled here.

“Furthermore, this great assembly did not come for the sake of the Buddha, nor was it brought here through the Tathagata’s supernormal powers. Rather, through the power of their own roots of virtue, they awakened themselves, aroused the resolve, and came here. Such is the nature of the Dharma. Whenever a Buddha, a Blessed One, wishes to teach such a profound and wondrous Dharma, great bodhisattvas such as these will certainly come from various Buddha lands and assemble.

“Śāriputra! If the Buddhas, the Blessed Ones, of the past, present, or future, or those in the realms of the ten directions, wish to reveal the profound and wondrous bodhisattva treasury of Dharma in order to eliminate all doubts, then such a great assembly, endowed with immeasurable and boundless merits that are excellent and pure, will certainly gather. Whenever such a great assembly, endowed with immeasurable and boundless merits that are excellent and pure, gathers, the Buddhas, the Blessed Ones, teach the profound and wondrous bodhisattva treasury of Dharma in order to eliminate all doubts.”

The Buddha then said to the great bodhisattva Suvīra:

“Suvīra! Wherever I may be, I teach the prajnaparamita to assemblies of great bodhisattvas, helping them diligently cultivate and study it.”

How do bodhisattvas train in prajnaparamita? If they are able to penetrate the true nature of all dharmas, that is prajnaparamita. Thus, the subtle and profound prajnaparamita cannot be expressed in words. Now, in accordance with the worldly realm of words and phrases known to you, I shall skillfully expound the profound prajnaparamita, so that, after hearing it, the assemblies of great bodhisattvas may skillfully and diligently apply themselves to its cultivation and study.

Good Valiant One! The form skandha is not prajnaparamita; the feeling, perception, volitional formations, and consciousness skandhas are likewise not prajnaparamita. Apart from the form skandha there is no prajnaparamita; apart from the feeling, perception, volitional formations, and consciousness skandhas there is likewise no prajnaparamita.

Why is this? Good Valiant One! Because the other shore of the form skandha is not the form skandha; the other shore of the feeling, perception, volitional formations, and consciousness skandhas is likewise not the feeling, perception, volitional formations, and consciousness skandhas.

As is the other shore of the form skandha, so too is the form skandha; as is the other shore of the feeling, perception, volitional formations, and consciousness skandhas, so too are the feeling, perception, volitional formations, and consciousness skandhas.

Good Valiant One! Here, to say that the other shore of the form skandha is not the form skandha means that the form skandha is free from bondage; to say that the other shore of the feeling, perception, volitional formations, and consciousness skandhas is not the feeling, perception, volitional formations, and consciousness skandhas means that the feeling, perception, volitional formations, and consciousness skandhas are free from bondage.

As is the other shore of the form skandha, so too is the form skandha. To speak in this way of the intrinsic nature of the form skandha is to say that the form skandha, in its nature as it is, is fundamentally unobtainable.

As is the other shore of the feeling, perception, volitional formations, and consciousness skandhas, so too are the feeling, perception, volitional formations, and consciousness skandhas. To speak in this way of the intrinsic nature of the feeling, perception, volitional formations, and consciousness skandhas is to say that these skandhas, in their nature as they are, are fundamentally unobtainable.

Just as the form skandha, in its nature as it is, is fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Just as the feeling, perception, volitional formations, and consciousness skandhas, in their nature as they are, are fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Good Valiant One! The eye ayatana is not prajnaparamita; the ear, nose, tongue, body, and mind ayatanas are likewise not prajnaparamita. Apart from the eye ayatana there is no prajnaparamita; apart from the ear, nose, tongue, body, and mind ayatanas there is likewise no prajnaparamita. Why is this? Good Valiant One! Because the other shore of the eye ayatana is not the eye ayatana; the other shore of the ear, nose, tongue, body, and mind ayatanas is likewise not the ear, nose, tongue, body, and mind ayatanas. As is the other shore of the eye ayatana, so too is the eye ayatana; as is the other shore of the ear, nose, tongue, body, and mind ayatanas, so too are the ear, nose, tongue, body, and mind ayatanas.

Good Valiant One! Here, to say that the other shore of the eye ayatana is not the eye ayatana means that the eye ayatana is free from bondage; to say that the other shore of the ear, nose, tongue, body, and mind ayatanas is not the ear, nose, tongue, body, and mind ayatanas means that the ear, nose, tongue, body, and mind ayatanas are free from bondage.

As is the other shore of the eye ayatana, so too is the eye ayatana. To speak in this way of the intrinsic nature of the eye ayatana is to say that the eye ayatana, in its nature as it is, is fundamentally unobtainable.

As is the other shore of the ear, nose, tongue, body, and mind ayatanas, so too are the ear, nose, tongue, body, and mind ayatanas. To speak in this way of the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is to say that these ayatanas, in their nature as they are, are fundamentally unobtainable.

Just as the eye ayatana, in its nature as it is, is fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Just as the ear, nose, tongue, body, and mind ayatanas, in their nature as they are, are fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Good Valiant One! The form ayatana is not prajnaparamita; the sound, odor, taste, tangible object, and dharma ayatanas are likewise not prajnaparamita. Apart from the form ayatana there is no prajnaparamita; apart from the sound, odor, taste, tangible object, and dharma ayatanas there is likewise no prajnaparamita.

Why is this? Good Valiant One! Because the other shore of the form ayatana is not the form ayatana; the other shore of the sound, odor, taste, tangible object, and dharma ayatanas is likewise not the sound, odor, taste, tangible object, and dharma ayatanas.

As is the other shore of the form ayatana, so too is the form ayatana; as is the other shore of the sound, odor, taste, tangible object, and dharma ayatanas, so too are the sound, odor, taste, tangible object, and dharma ayatanas.

Good Valiant One! Here, to say that the other shore of the form ayatana is not the form ayatana means that the form ayatana is free from bondage; to say that the other shore of the sound, odor, taste, tangible object, and dharma ayatanas is not the sound, odor, taste, tangible object, and dharma ayatanas means that the sound, odor, taste, tangible object, and dharma ayatanas are free from bondage.

As is the other shore of the form ayatana, so too is the form ayatana. To speak in this way of the intrinsic nature of the form ayatana is to say that the form ayatana, in its nature as it is, is fundamentally unobtainable.

As is the other shore of the sound, odor, taste, tangible object, and dharma ayatanas, so too are the sound, odor, taste, tangible object, and dharma ayatanas. To speak in this way of the intrinsic nature of the sound, odor, taste, tangible object, and dharma ayatanas is to say that these ayatanas, in their nature as they are, are fundamentally unobtainable.

Just as the form ayatana, in its nature as it is, is fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Just as the sound, odor, taste, tangible object, and dharma ayatanas, in their nature as they are, are fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Good Valiant One! The eye dhatu is not prajnaparamita; the ear, nose, tongue, body, and mind dhatus are likewise not prajnaparamita. Apart from the eye dhatu there is no prajnaparamita; apart from the ear, nose, tongue, body, and mind dhatus there is likewise no prajnaparamita. Why is this? Good Valiant One! Because the other shore of the eye dhatu is not the eye dhatu; the other shore of the ear, nose, tongue, body, and mind dhatus is likewise not the ear, nose, tongue, body, and mind dhatus. As is the other shore of the eye dhatu, so too is the eye dhatu; as is the other shore of the ear, nose, tongue, body, and mind dhatus, so too are the ear, nose, tongue, body, and mind dhatus.

Good Valiant One! Here, to say that the other shore of the eye dhatu is not the eye dhatu means that the eye dhatu is free from bondage; to say that the other shore of the ear, nose, tongue, body, and mind dhatus is not the ear, nose, tongue, body, and mind dhatus means that the ear, nose, tongue, body, and mind dhatus are free from bondage.

As is the other shore of the eye dhatu, so too is the eye dhatu. To speak in this way of the intrinsic nature of the eye dhatu is to say that the eye dhatu, in its nature as it is, is fundamentally unobtainable.

As is the other shore of the ear, nose, tongue, body, and mind dhatus, so too are the ear, nose, tongue, body, and mind dhatus. To speak in this way of the intrinsic nature of the ear, nose, tongue, body, and mind dhatus is to say that these dhatus, in their nature as they are, are fundamentally unobtainable.

Just as the eye dhatu, in its nature as it is, is fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Just as the ear, nose, tongue, body, and mind dhatus, in their nature as they are, are fundamentally unobtainable, so should it be known that prajnaparamita is likewise.

Good Valiant One! The form dhatu is not prajnaparamita; the sound, odor, taste, tangible object, and dharma dhatus are likewise not prajnaparamita. Apart from the form dhatu there is no prajnaparamita; apart from the sound, odor, taste, tangible object, and dharma dhatus there is likewise no prajnaparamita. Why is this? Good Valiant One! Because the other shore of the form dhatu is not the form dhatu; the other shore of the sound, odor, taste, tangible object, and dharma dhatus is likewise not the sound, odor, taste, tangible object, and dharma dhatus. As is the other shore of the form dhatu, so too is the form dhatu; as is the other shore of the sound, odor, taste, tangible object, and dharma dhatus, so too are the sound, odor, taste, tangible object, and dharma dhatus.

Good Valiant One! Here, to say that the other shore of the form dhatu is not the form dhatu means that the form dhatu is free from bondage; to say that the other shore of the sound, odor, taste, tangible object, and dharma dhatus is not the sound, odor, taste, tangible object, and dharma dhatus means that the sound, odor, taste, tangible object, and dharma dhatus are free from bondage.

As is the other shore of the form dhatu, so too is the form dhatu. To speak thus of the intrinsic nature of the form dhatu is to say that the form dhatu, in its nature as it is, has an intrinsic nature that is unobtainable.

As are the other shores of the sound, odor, taste, tangible-object, and dharma dhatus, so too are the sound, odor, taste, tangible-object, and dharma dhatus. To speak thus of the intrinsic nature of the sound, odor, taste, tangible-object, and dharma dhatus is to say that the sound, odor, taste, tangible-object, and dharma dhatus, in their nature as they are, have an intrinsic nature that is unobtainable.

As the form dhatu, in its nature as it is, has an intrinsic nature that is unobtainable, so should it be understood that prajnaparamita is likewise.

As the sound, odor, taste, tangible-object, and dharma dhatus, in their nature as they are, have an intrinsic nature that is unobtainable, so should it be understood that prajnaparamita is likewise.

Good Courage! The eye-consciousness dhatu is not prajnaparamita; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also not prajnaparamita. Apart from the eye-consciousness dhatu there is no prajnaparamita; apart from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there is also no prajnaparamita.

Why is this? Good Courage! Because the other shore of the eye-consciousness dhatu is not the eye-consciousness dhatu; the other shores of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also not the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

As is the other shore of the eye-consciousness dhatu, so too is the eye-consciousness dhatu; as are the other shores of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, so too are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Good Courage! Here, to say that the other shore of the eye-consciousness dhatu is not the eye-consciousness dhatu is to say that the eye-consciousness dhatu is free from bondage; to say that the other shores of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are not the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is to say that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are free from bondage.

As is the other shore of the eye-consciousness dhatu, so too is the eye-consciousness dhatu. To speak thus of the intrinsic nature of the eye-consciousness dhatu is to say that the eye-consciousness dhatu, in its nature as it is, has an intrinsic nature that is unobtainable.

As are the other shores of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, so too are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. To speak thus of the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is to say that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, in their nature as they are, have an intrinsic nature that is unobtainable.

As the eye-consciousness dhatu, in its nature as it is, has an intrinsic nature that is unobtainable, so should it be understood that prajnaparamita is likewise.

As the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, in their nature as they are, have an intrinsic nature that is unobtainable, so should it be understood that prajnaparamita is likewise.

Good Courage! All dharmas are not prajnaparamita; apart from all dharmas there is also no prajnaparamita. Why is this? Good Courage! Because the other shore of all dharmas is not all dharmas. As is the other shore of all dharmas, so too are all dharmas.

Good Courage! Here, to say that the other shore of all dharmas is not all dharmas is to say that all dharmas are free from bondage.

As is the other shore of all dharmas, so too are all dharmas. To speak thus of the intrinsic nature of all dharmas is to say that all dharmas, in their nature as they are, have an intrinsic nature that is unobtainable.

As all dharmas, in their nature as they are, have an intrinsic nature that is unobtainable, so should it be understood that prajnaparamita is likewise.

Good Courage! Thus, prajnaparamita does not rely upon the form skandha; nor does it rely upon the feeling, perception, volitional formations, and consciousness skandhas. Prajnaparamita does not rely upon the eye ayatana; nor does it rely upon the ear, nose, tongue, body, and mind ayatanas.

Prajnaparamita does not rely upon the form ayatana; nor does it rely upon the sound, odor, taste, tangible-object, and dharma ayatanas. Prajnaparamita does not rely upon the eye dhatu; nor does it rely upon the ear, nose, tongue, body, and mind dhatus. Prajnaparamita does not rely upon the form dhatu; nor does it rely upon the sound, odor, taste, tangible-object, and dharma dhatus.

Prajnaparamita does not rely upon the eye-consciousness dhatu; nor does it rely upon the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Prajnaparamita does not rely upon any dharma.

Good Courage! Thus, prajnaparamita does not abide within the form skandha, does not abide outside the form skandha, and does not abide between the two, but abides apart from them. Nor does it abide within the feeling, perception, volitional formations, and consciousness skandhas, outside the feeling, perception, volitional formations, and consciousness skandhas, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within the eye ayatana, does not abide outside the eye ayatana, and does not abide between the two, but abides apart from them. Nor does it abide within the ear, nose, tongue, body, and mind ayatanas, outside the ear, nose, tongue, body, and mind ayatanas, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within the form ayatana, does not abide outside the form ayatana, and does not abide between the two, but abides apart from them. Nor does it abide within the sound, odor, taste, tangible-object, and dharma ayatanas, outside the sound, odor, taste, tangible-object, and dharma ayatanas, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within the eye dhatu, does not abide outside the eye dhatu, and does not abide between the two, but abides apart from them. Nor does it abide within the ear, nose, tongue, body, and mind dhatus, outside the ear, nose, tongue, body, and mind dhatus, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within the form dhatu, does not abide outside the form dhatu, and does not abide between the two, but abides apart from them. Nor does it abide within the sound, odor, taste, tangible-object, and dharma dhatus, outside the sound, odor, taste, tangible-object, and dharma dhatus, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within the eye-consciousness dhatu, does not abide outside the eye-consciousness dhatu, and does not abide between the two, but abides apart from them. Nor does it abide within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, outside the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, or between the two, but abides apart from them.

Thus, prajnaparamita does not abide within all dharmas, does not abide outside all dharmas, and does not abide between the two, but abides apart from them.

Good Courage! Thus, prajnaparamita is neither associated nor unassociated with the form skandha. It is neither associated nor unassociated with the feeling, perception, volitional formations, and consciousness skandhas.

Thus, prajnaparamita is neither associated nor unassociated with the eye ayatana. It is neither associated nor unassociated with the ear, nose, tongue, body, and mind ayatanas.

Thus, prajnaparamita is neither associated nor unassociated with the form ayatana. It is neither associated nor unassociated with the sound, odor, taste, tangible-object, and dharma ayatanas.

Thus, prajnaparamita is neither associated nor unassociated with the eye dhatu. It is neither associated nor unassociated with the ear, nose, tongue, body, and mind dhatus.

Thus, prajnaparamita is neither associated nor unassociated with the form dhatu. It is neither associated nor unassociated with the sound, odor, taste, tangible-object, and dharma dhatus.

Thus, prajnaparamita is neither associated nor unassociated with the eye-consciousness dhatu. It is neither associated nor unassociated with the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Thus, prajnaparamita is neither associated nor unassociated with all dharmas.

Good Courage! The true suchness of the form skandha—its nature that is not false, its nature that does not change, and its nature as it is—is called prajnaparamita. The true suchness of the feeling, perception, volitional formations, and consciousness skandhas—their nature that is not false, their nature that does not change, and their nature as they are—is called prajnaparamita.

The true suchness of the eye ayatana—its nature of being free from falsity, its unchanging nature, and its nature of being just as it is—is called prajnaparamita. The true suchness of the ear, nose, tongue, body, and mind ayatanas—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

The true suchness of the form ayatana—its nature of being free from falsity, its unchanging nature, and its nature of being just as it is—is called prajnaparamita. The true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

The true suchness of the eye dhatu—its nature of being free from falsity, its unchanging nature, and its nature of being just as it is—is called prajnaparamita. The true suchness of the ear, nose, tongue, body, and mind dhatus—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

The true suchness of the form dhatu—its nature of being free from falsity, its unchanging nature, and its nature of being just as it is—is called prajnaparamita. The true suchness of the sound, odor, taste, tangible-object, and dharma dhatus—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

The true suchness of the eye-consciousness dhatu—its nature of being free from falsity, its unchanging nature, and its nature of being just as it is—is called prajnaparamita. The true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

The true suchness of all dharmas—their nature of being free from falsity, their unchanging nature, and their nature of being just as they are—is called prajnaparamita.

Good Courageous One! The nature of the form skandha is separate from the form skandha. Why is this? Because the nature of the form skandha does not exist within the form skandha. This nonexistence is called prajnaparamita. The nature of the feeling, perception, formations, and consciousness skandhas is separate from the feeling, perception, formations, and consciousness skandhas. Why is this? Because the nature of the feeling, perception, formations, and consciousness skandhas does not exist within the feeling, perception, formations, and consciousness skandhas. This nonexistence is called prajnaparamita.

The nature of the eye ayatana is separate from the eye ayatana. Why is this? Because the nature of the eye ayatana does not exist within the eye ayatana. This nonexistence is called prajnaparamita. The nature of the ear, nose, tongue, body, and mind ayatanas is separate from the ear, nose, tongue, body, and mind ayatanas. Why is this? Because the nature of the ear, nose, tongue, body, and mind ayatanas does not exist within the ear, nose, tongue, body, and mind ayatanas. This nonexistence is called prajnaparamita.

The nature of the form ayatana is separate from the form ayatana. Why is this? Because the nature of the form ayatana does not exist within the form ayatana. This nonexistence is called prajnaparamita. The nature of the sound, odor, taste, tangible-object, and dharma ayatanas is separate from the sound, odor, taste, tangible-object, and dharma ayatanas. Why is this? Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas does not exist within the sound, odor, taste, tangible-object, and dharma ayatanas. This nonexistence is called prajnaparamita.

The nature of the eye dhatu is separate from the eye dhatu. Why is this? Because the nature of the eye dhatu does not exist within the eye dhatu. This nonexistence is called prajnaparamita. The nature of the ear, nose, tongue, body, and mind dhatus is separate from the ear, nose, tongue, body, and mind dhatus. Why is this? Because the nature of the ear, nose, tongue, body, and mind dhatus does not exist within the ear, nose, tongue, body, and mind dhatus. This nonexistence is called prajnaparamita.

The nature of the form dhatu is separate from the form dhatu. Why is this? Because the nature of the form dhatu does not exist within the form dhatu. This nonexistence is called prajnaparamita. The nature of the sound, odor, taste, tangible-object, and dharma dhatus is separate from the sound, odor, taste, tangible-object, and dharma dhatus. Why is this? Because the nature of the sound, odor, taste, tangible-object, and dharma dhatus does not exist within the sound, odor, taste, tangible-object, and dharma dhatus. This nonexistence is called prajnaparamita.

The nature of the eye-consciousness dhatu is separate from the eye-consciousness dhatu. Why is this? Because the nature of the eye-consciousness dhatu does not exist within the eye-consciousness dhatu. This nonexistence is called prajnaparamita. The nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is separate from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Why is this? Because the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus does not exist within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. This nonexistence is called prajnaparamita.

The nature of all dharmas is separate from all dharmas. Why is this? Because the nature of all dharmas does not exist within all dharmas. This nonexistence is called prajnaparamita.

Good Courageous One! The intrinsic nature of the form skandha is separate from the form skandha. The intrinsic nature of the feeling, perception, formations, and consciousness skandhas is separate from the feeling, perception, formations, and consciousness skandhas. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of the eye ayatana is separate from the eye ayatana. The intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is separate from the ear, nose, tongue, body, and mind ayatanas. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of the form ayatana is separate from the form ayatana. The intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is separate from the sound, odor, taste, tangible-object, and dharma ayatanas. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of the eye dhatu is separate from the eye dhatu. The intrinsic nature of the ear, nose, tongue, body, and mind dhatus is separate from the ear, nose, tongue, body, and mind dhatus. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of the form dhatu is separate from the form dhatu. The intrinsic nature of the sound, odor, taste, tangible-object, and dharma dhatus is separate from the sound, odor, taste, tangible-object, and dharma dhatus. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of the eye-consciousness dhatu is separate from the eye-consciousness dhatu. The intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is separate from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. This separation of intrinsic nature is called prajnaparamita.

The intrinsic nature of all dharmas is separate from all dharmas. This separation of intrinsic nature is called prajnaparamita.

Good Courageous One! The form skandha has no intrinsic nature of the form skandha. The feeling, perception, formations, and consciousness skandhas have no intrinsic nature of the feeling, perception, formations, and consciousness skandhas. This absence of intrinsic nature is called prajnaparamita.

The eye ayatana has no intrinsic nature of the eye ayatana. The ear, nose, tongue, body, and mind ayatanas have no intrinsic nature of the ear, nose, tongue, body, and mind ayatanas. This absence of intrinsic nature is called prajnaparamita.

The form ayatana has no intrinsic nature of the form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas have no intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas. This absence of intrinsic nature is called prajnaparamita.

The eye dhatu has no intrinsic nature of the eye dhatu. The ear, nose, tongue, body, and mind dhatus have no intrinsic nature of the ear, nose, tongue, body, and mind dhatus. This absence of intrinsic nature is called prajnaparamita.

The form dhatu has no intrinsic nature of the form dhatu. The sound, odor, taste, tangible-object, and dharma dhatus have no intrinsic nature of the sound, odor, taste, tangible-object, and dharma dhatus. This absence of intrinsic nature is called prajnaparamita.

The eye-consciousness dhatu has no intrinsic nature of the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. This absence of intrinsic nature is called prajnaparamita.

All dharmas have no intrinsic nature of all dharmas. This absence of intrinsic nature is called prajnaparamita.

Fascicle 594

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