大般若波羅蜜多經

10

Sariputra! The intrinsic nature of the five kinds of eyes is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the five kinds of eyes.

Sariputra! The intrinsic nature of the six superknowledges is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the six superknowledges.

Sariputra! The intrinsic nature of the Buddha’s ten powers is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Buddha’s ten powers.

Sariputra! The intrinsic nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Sariputra! The intrinsic nature of the knowledge of all things is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the knowledge of all things.

Sariputra! The intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the knowledge of the aspects of the paths or the knowledge of all aspects.

Sariputra! The intrinsic nature of the quality of never losing mindfulness is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the quality of never losing mindfulness.

Sariputra! The intrinsic nature of constant equanimity is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called constant equanimity.

Sariputra! The intrinsic nature of all dharani gateways is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called all dharani gateways.

Sariputra! The intrinsic nature of all samadhi gateways is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called all samadhi gateways.

Sariputra! The intrinsic nature of the Ground of Great Joy is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Ground of Great Joy.

Sariputra! The intrinsic nature of the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the Ground of Stainlessness through the Dharma Cloud Ground.

Sariputra! The intrinsic nature of an ordinary being is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called an ordinary being.

Sariputra! The intrinsic nature of one at the lineage stage, one at the eighth stage, one endowed with right view, one who has but one rebirth, one free from desire, one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called one at the lineage stage through a Tathagata.

Sariputra! The intrinsic nature of the shravaka vehicle is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the shravaka vehicle.

Sariputra! The intrinsic nature of the pratyekabuddha vehicle and the Great Vehicle is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be designated. For this reason, that which is ultimately unborn cannot be called the pratyekabuddha vehicle or the Great Vehicle.

Sariputra! For this reason, I say that if something is ultimately unborn, it cannot be called form and so forth, because dharmas are empty, unborn, and inexpressible.

At that time, the Venerable Subhuti again replied to Sariputra: “As the Venerable One has asked, for what reason do I say: How could I use the ultimately unborn prajnaparamita to instruct and transmit teachings to ultimately unborn great bodhisattvas?

“Sariputra! The ultimately unborn is precisely prajnaparamita, and prajnaparamita is precisely the ultimately unborn. Why is this? Because the ultimately unborn and prajnaparamita are nondual and not divided into two.

“Sariputra! The ultimately unborn is precisely the great bodhisattva, and the great bodhisattva is precisely the ultimately unborn. Why is this? Because the ultimately unborn and the great bodhisattva are nondual and not divided into two.

“Sariputra! For this reason, I say: How could I use the ultimately unborn prajnaparamita to instruct and transmit teachings to ultimately unborn great bodhisattvas?”

At that time, the Venerable Subhuti again replied to Sariputra: “As the Venerable One has asked, for what reason is it said that apart from the ultimately unborn, there is no great bodhisattva who can cultivate the attainment of unsurpassed awakening?

“Sariputra! When great bodhisattvas practice prajnaparamita, they do not perceive prajnaparamita as different from the ultimately unborn, nor do they perceive a great bodhisattva as different from the ultimately unborn. Why is this? Because both prajnaparamita and the great bodhisattva are nondual with the ultimately unborn and not divided into two.

“Sariputra! When great bodhisattvas practice prajnaparamita, they do not perceive form as different from the ultimately unborn; nor do they perceive feeling, perception, formations, or consciousness as different from the ultimately unborn. Why is this? Because form through consciousness and the ultimately unborn are nondual and not divided into two.

“Sariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the eye ayatana as different from the ultimately unborn; nor do they perceive the ear, nose, tongue, body, or mind ayatana as different from the ultimately unborn. Why is this? Because the eye ayatana through the mind ayatana and the ultimately unborn are nondual and not divided into two.

“Sariputra! When great bodhisattvas practice prajnaparamita, they do not perceive the form ayatana as different from the ultimately unborn; nor do they perceive the sound, odor, taste, tangible-object, or dharma ayatana as different from the ultimately unborn. Why is this? Because the form ayatana through the dharma ayatana and the ultimately unborn are nondual and not divided into two.”

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the eye dhatu as different from the ultimately unborn; nor do they see the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition as different from the ultimately unborn. Why? Because the eye dhatu, through to the feelings arising with eye-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the ear dhatu as different from the ultimately unborn; nor do they see the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition as different from the ultimately unborn. Why? Because the ear dhatu, through to the feelings arising with ear-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the nose dhatu as different from the ultimately unborn; nor do they see the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition as different from the ultimately unborn. Why? Because the nose dhatu, through to the feelings arising with nose-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the tongue dhatu as different from the ultimately unborn; nor do they see the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition as different from the ultimately unborn. Why? Because the tongue dhatu, through to the feelings arising with tongue-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the body dhatu as different from the ultimately unborn; nor do they see the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition as different from the ultimately unborn. Why? Because the body dhatu, through to the feelings arising with body-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the mind dhatu as different from the ultimately unborn; nor do they see the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition as different from the ultimately unborn. Why? Because the mind dhatu, through to the feelings arising with mind-contact as condition, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the earth dhatu as different from the ultimately unborn; nor do they see the water, fire, wind, space, or consciousness dhatu as different from the ultimately unborn. Why? Because the earth dhatu, through to the consciousness dhatu, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the Noble Truth of suffering as different from the ultimately unborn; nor do they see the Noble Truths of the origin of suffering, its cessation, or the path as different from the ultimately unborn. Why? Because the Noble Truth of suffering, through to the Noble Truth of the path, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see ignorance as different from the ultimately unborn; nor do they see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as different from the ultimately unborn. Why? Because ignorance, through to aging and death, sorrow, lamentation, pain, grief, and distress, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see inner emptiness as different from the ultimately unborn; nor do they see outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence as different from the ultimately unborn.

Why? Because inner emptiness, through to emptiness of the self-nature of nonexistence, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the perfection of generosity as different from the ultimately unborn; nor do they see the perfections of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita as different from the ultimately unborn. Why? Because the perfection of generosity, through to prajnaparamita, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the four meditative absorptions as different from the ultimately unborn; nor do they see the four immeasurables or the four formless attainments as different from the ultimately unborn. Why? Because the four meditative absorptions, the four immeasurables, the four formless attainments, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the eight liberations as different from the ultimately unborn; nor do they see the eight spheres of mastery, the nine successive attainments, or the ten totalities as different from the ultimately unborn. Why? Because the eight liberations, through to the ten totalities, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the four establishments of mindfulness as different from the ultimately unborn; nor do they see the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as different from the ultimately unborn. Why? Because the four establishments of mindfulness, through to the eightfold noble path, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the gateway to liberation through emptiness as different from the ultimately unborn; nor do they see the gateways to liberation through signlessness and wishlessness as different from the ultimately unborn. Why? Because the gateways to liberation through emptiness, signlessness, and wishlessness, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the five kinds of eyes as different from the ultimately unborn; nor do they see the six superknowledges as different from the ultimately unborn. Why? Because the five kinds of eyes, the six superknowledges, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the Buddha’s ten powers as different from the ultimately unborn; nor do they see the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as different from the ultimately unborn. Why? Because the Buddha’s ten powers, through to the eighteen distinctive qualities of a Buddha, and the ultimately unborn are not two and are not divided into two.

Shariputra! When great bodhisattvas practice prajnaparamita, they do not see the knowledge of all things as different from the ultimately unborn; nor do they see the knowledge of the aspects of the paths or the knowledge of all aspects as different from the ultimately unborn. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and the ultimately unborn are not two and are not divided into two.

Sariputra! When great bodhisattvas practice prajnaparamita, they do not see the quality of never losing mindfulness as different from ultimate non-arising; nor do they see the nature of perpetual equanimity as different from ultimate non-arising. Why? Because the quality of never losing mindfulness and the nature of perpetual equanimity are neither two nor divided into two in relation to ultimate non-arising.

Sariputra! When great bodhisattvas practice prajnaparamita, they do not see any dharani gateway as different from ultimate non-arising; nor do they see any samadhi gateway as different from ultimate non-arising. Why? Because all dharani gateways and all samadhi gateways are neither two nor divided into two in relation to ultimate non-arising.

Sariputra! When great bodhisattvas practice prajnaparamita, they do not see the Ground of Great Joy as different from ultimate non-arising; nor do they see the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Ground of the Dharma Cloud as different from ultimate non-arising. Why? Because the Ground of Great Joy through the Ground of the Dharma Cloud are neither two nor divided into two in relation to ultimate non-arising.

Sariputra! When great bodhisattvas practice prajnaparamita, they do not see the stage of an ordinary person as different from ultimate non-arising; nor do they see the stage of the spiritual lineage, the Eighth Stage, the stage of one endowed with vision, the stage of one whose defilements are attenuated, the stage of one free from desire, the stage of one who has completed the task, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata as different from ultimate non-arising. Why? Because the stage of an ordinary person through the stage of a Tathagata are neither two nor divided into two in relation to ultimate non-arising.

Sariputra! When great bodhisattvas practice prajnaparamita, they do not see the Sravaka Vehicle as different from ultimate non-arising; nor do they see the Pratyekabuddha Vehicle or the Great Vehicle as different from ultimate non-arising. Why? Because the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are neither two nor divided into two in relation to ultimate non-arising.

Sariputra! For this reason, I say that apart from ultimate non-arising, no bodhisattva can practice toward the attainment of supreme enlightenment.

At that time, the Venerable Subhuti again replied to Sariputra: “As the Venerable One has asked, for what reason is it said that if a great bodhisattva hears such a teaching and the mind is neither alarmed, terrified, nor afraid; neither sinks nor becomes attached; and is neither sorrowful nor regretful, one should know that this great bodhisattva is capable of practicing prajnaparamita?

“Sariputra! When great bodhisattvas practice prajnaparamita, they do not see phenomena as possessing awareness or activity, but see all phenomena as illusions, dream scenes, reflections, echoes, images of light, reflections in water, flowers in empty space, illusory cities, and magical transformations, none of which truly exist. Upon hearing it taught that the intrinsic nature of all phenomena is empty, their hearts rejoice exceedingly.

“Sariputra! For this reason, I say that if a great bodhisattva hears such a teaching and the mind is neither alarmed, terrified, nor afraid; neither sinks nor becomes attached; and is neither sorrowful nor regretful, one should know that this great bodhisattva is capable of practicing prajnaparamita.”

XIX. CHAPTER ON THE CONTEMPLATION OF PRACTICE

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to form they neither accept, apprehend, grasp, nor become attached to it, nor do they regard it as form; with regard to feeling, perception, formations, and consciousness, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard feeling, perception, formations, and consciousness as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the eye ayatana they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the eye ayatana as truly existent; with regard to the ear, nose, tongue, body, and mind ayatanas, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the ear, nose, tongue, body, and mind ayatanas as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the form ayatana they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the form ayatana as truly existent; with regard to the sound, odor, taste, tangible-object, and mental-object ayatanas, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the sound, odor, taste, tangible-object, and mental-object ayatanas as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the eye dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the eye dhatu as truly existent; with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the form dhatu through the feelings arising with eye-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the ear dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the ear dhatu as truly existent; with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the sound dhatu through the feelings arising with ear-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the nose dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the nose dhatu as truly existent; with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the odor dhatu through the feelings arising with nose-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the tongue dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the tongue dhatu as truly existent; with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the taste dhatu through the feelings arising with tongue-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the body dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the body dhatu as truly existent; with regard to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the tangible-object dhatu through the feelings arising with body-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the mind dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the mind dhatu as truly existent; with regard to the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the mental-object dhatu through the feelings arising with mind-contact as their condition as truly existent.

“Blessed One! When great bodhisattvas practicing prajnaparamita contemplate phenomena, with regard to the earth dhatu they neither accept, apprehend, grasp, nor become attached to it, nor do they regard the earth dhatu as truly existent; with regard to the water, fire, wind, space, and consciousness dhatus, they neither accept, apprehend, grasp, nor become attached to them, nor do they regard the water, fire, wind, space, and consciousness dhatus as truly existent.”

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the Noble Truth of suffering, nor do they regard the Noble Truth of suffering as truly existent. They neither accept, apprehend, cling to, nor become attached to the Noble Truths of the origin, cessation, and path, nor do they regard the Noble Truths of the origin, cessation, and path as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to ignorance, nor do they regard ignorance as truly existent. They neither accept, apprehend, cling to, nor become attached to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, nor do they regard formations through aging and death, sorrow, lamentation, pain, grief, and distress as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to inner emptiness, nor do they regard inner emptiness as truly existent. They neither accept, apprehend, cling to, nor become attached to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, nor do they regard outer emptiness through the emptiness of the nonexistence of self-nature as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the perfection of generosity, nor do they regard the perfection of generosity as truly existent. They neither accept, apprehend, cling to, nor become attached to the perfections of pure discipline, patient endurance, diligence, meditation, and prajnaparamita, nor do they regard the perfections of pure discipline, patient endurance, diligence, meditation, and prajnaparamita as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the four meditative absorptions, nor do they regard the four meditative absorptions as truly existent. They neither accept, apprehend, cling to, nor become attached to the four immeasurables and the four formless concentrations, nor do they regard the four immeasurables and the four formless concentrations as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the eight liberations, nor do they regard the eight liberations as truly existent. They neither accept, apprehend, cling to, nor become attached to the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, nor do they regard the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the four establishments of mindfulness, nor do they regard the four establishments of mindfulness as truly existent. They neither accept, apprehend, cling to, nor become attached to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path, nor do they regard the four right efforts through the eight factors of the Noble Path as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the gateway to liberation through emptiness, nor do they regard the gateway to liberation through emptiness as truly existent. They neither accept, apprehend, cling to, nor become attached to the gateways to liberation through signlessness and wishlessness, nor do they regard the gateways to liberation through signlessness and wishlessness as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the five kinds of eyes, nor do they regard the five kinds of eyes as truly existent. They neither accept, apprehend, cling to, nor become attached to the six superknowledges, nor do they regard the six superknowledges as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the Buddha’s ten powers, nor do they regard the Buddha’s ten powers as truly existent. They neither accept, apprehend, cling to, nor become attached to the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, nor do they regard the four fearlessnesses through the eighteen distinctive qualities of a Buddha as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to suchness, nor do they regard suchness as truly existent. They neither accept, apprehend, cling to, nor become attached to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, nor do they regard the dharma-dhatu through the inconceivable realm as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to unsurpassed perfect awakening, nor do they regard unsurpassed perfect awakening as truly existent. They neither accept, apprehend, cling to, nor become attached to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nor do they regard the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to the quality of never losing mindfulness, nor do they regard the quality of never losing mindfulness as truly existent. They neither accept, apprehend, cling to, nor become attached to the nature of constant equanimity, nor do they regard the nature of constant equanimity as truly existent.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, they neither accept, apprehend, cling to, nor become attached to any dharani gateway, nor do they regard any dharani gateway as truly existent. They neither accept, apprehend, cling to, nor become attached to any samadhi gateway, nor do they regard any samadhi gateway as truly existent.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive form. Why? Because the nature of form is empty, without arising or cessation. They do not perceive feeling, perception, formations, or consciousness. Why? Because the nature of feeling, perception, formations, and consciousness is empty, without arising or cessation.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eye ayatana. Why? Because the nature of the eye ayatana is empty, without arising or cessation. They do not perceive the ear, nose, tongue, body, or mind ayatana. Why? Because the nature of the ear, nose, tongue, body, and mind ayatanas is empty, without arising or cessation.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the form ayatana. Why? Because the nature of the form ayatana is empty, without arising or cessation. They do not perceive the sound, odor, taste, tangible-object, or dharma ayatana. Why? Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is empty, without arising or cessation.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eye dhatu. Why? Because the nature of the eye dhatu is empty, neither arising nor ceasing. They do not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as their condition. Why? Because the nature of the form dhatu through the feelings that arise with eye-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the ear dhatu. Why? Because the nature of the ear dhatu is empty, neither arising nor ceasing. They do not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as their condition. Why? Because the nature of the sound dhatu through the feelings that arise with ear-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the nose dhatu. Why? Because the nature of the nose dhatu is empty, neither arising nor ceasing. They do not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as their condition. Why? Because the nature of the odor dhatu through the feelings that arise with nose-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the tongue dhatu. Why? Because the nature of the tongue dhatu is empty, neither arising nor ceasing. They do not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as their condition. Why? Because the nature of the taste dhatu through the feelings that arise with tongue-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the body dhatu. Why? Because the nature of the body dhatu is empty, neither arising nor ceasing. They do not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as their condition. Why? Because the nature of the tangible-object dhatu through the feelings that arise with body-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the mind dhatu. Why? Because the nature of the mind dhatu is empty, neither arising nor ceasing. They do not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as their condition. Why? Because the nature of the mental-object dhatu through the feelings that arise with mind-contact as their condition is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the earth dhatu. Why? Because the nature of the earth dhatu is empty, neither arising nor ceasing. They do not perceive the water, fire, wind, space, or consciousness dhatus. Why? Because the nature of the water, fire, wind, space, and consciousness dhatus is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the Noble Truth of suffering. Why? Because the nature of the Noble Truth of suffering is empty, neither arising nor ceasing. They do not perceive the Noble Truths of the origin of suffering, its cessation, or the path. Why? Because the nature of the Noble Truths of the origin of suffering, its cessation, and the path is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive ignorance. Why? Because the nature of ignorance is empty, neither arising nor ceasing. They do not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why? Because the nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive inner emptiness. Why?

Because the nature of inner emptiness is empty, neither arising nor ceasing. They do not perceive outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence.

Why? Because the nature of outer emptiness through the emptiness of the self-nature of nonexistence is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the perfection of generosity. Why? Because the nature of the perfection of generosity is empty, neither arising nor ceasing. They do not perceive the perfections of pure morality, patient endurance, diligence, meditative concentration, or prajnaparamita. Why? Because the nature of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the four meditative absorptions. Why? Because the nature of the four meditative absorptions is empty, neither arising nor ceasing. They do not perceive the four immeasurables or the four formless concentrations. Why? Because the nature of the four immeasurables and the four formless concentrations is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the eight liberations. Why? Because the nature of the eight liberations is empty, neither arising nor ceasing. They do not perceive the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality. Why? Because the nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the four foundations of mindfulness. Why? Because the nature of the four foundations of mindfulness is empty, neither arising nor ceasing. They do not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. Why? Because the nature of the four right efforts through the Noble Eightfold Path is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the liberation gateway of emptiness. Why? Because the nature of the liberation gateway of emptiness is empty, neither arising nor ceasing. They do not perceive the liberation gateways of signlessness or wishlessness. Why? Because the nature of the liberation gateways of signlessness and wishlessness is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the five kinds of eyes. Why? Because the nature of the five kinds of eyes is empty, neither arising nor ceasing. They do not perceive the six superknowledges. Why? Because the nature of the six superknowledges is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the Buddha's ten powers. Why? Because the nature of the Buddha's ten powers is empty, neither arising nor ceasing. They do not perceive the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. Why? Because the nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive suchness. Why? Because the nature of suchness is empty, neither arising nor ceasing. They do not perceive the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. Why? Because the nature of the Dharma dhatu through the inconceivable realm is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not perceive the fruit of unsurpassed awakening. Why? Because the nature of the fruit of unsurpassed awakening is empty, neither arising nor ceasing. They do not perceive the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects. Why? Because the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not apprehend the quality of non-forgetfulness. Why? Because the nature of the quality of non-forgetfulness is empty, neither arising nor ceasing. They do not apprehend the nature of constant equanimity. Why? Because the nature of constant equanimity is empty, neither arising nor ceasing.

Blessed One! When great bodhisattvas practice prajnaparamita, they do not apprehend any dharani gateways. Why? Because the nature of all dharani gateways is empty, neither arising nor ceasing. They do not apprehend any samadhi gateways. Why? Because the nature of all samadhi gateways is empty, neither arising nor ceasing.

Blessed One! If form does not arise, it is not form; if feeling, perception, formations, and consciousness do not arise, they are not feeling, perception, formations, and consciousness. Why? Because form and non-arising are not two and are not divided into two. Feeling, perception, formations, and consciousness and non-arising are not two and are not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if form does not arise, it is not form; if feeling, perception, formations, and consciousness do not arise, they are not feeling, perception, formations, and consciousness.

Blessed One! If the eye ayatana does not arise, it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not arise, they are not the ear, nose, tongue, body, and mind ayatanas. Why? Because the eye ayatana and non-arising are not two and are not divided into two. The ear, nose, tongue, body, and mind ayatanas and non-arising are not two and are not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the eye ayatana does not arise, it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not arise, they are not the ear, nose, tongue, body, and mind ayatanas.

Blessed One! If the form ayatana does not arise, it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas do not arise, they are not the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Because the form ayatana and non-arising are not two and are not divided into two. The sound, odor, taste, tangible-object, and dharma ayatanas and non-arising are not two and are not divided into two. Why? Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the form ayatana does not arise, it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas do not arise, they are not the sound, odor, taste, tangible-object, and dharma ayatanas.

Blessed One! If the eye dhatu does not arise, it is not the eye dhatu; if the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact do not arise, they are not the form dhatu through to the feelings arising conditioned by eye-contact. Why?

Because the eye dhatu and non-arising are not two and are not divided into two. The form dhatu through to the feelings arising conditioned by eye-contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the eye dhatu does not arise, it is not the eye dhatu; if the form dhatu through to the feelings arising conditioned by eye-contact do not arise, they are not the form dhatu through to the feelings arising conditioned by eye-contact.

Blessed One! If the ear dhatu does not arise, it is not the ear dhatu; if the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact do not arise, they are not the sound dhatu through to the feelings arising conditioned by ear-contact. Why?

Because the ear dhatu and non-arising are not two and are not divided into two. The sound dhatu through to the feelings arising conditioned by ear-contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the ear dhatu does not arise, it is not the ear dhatu; if the sound dhatu through to the feelings arising conditioned by ear-contact do not arise, they are not the sound dhatu through to the feelings arising conditioned by ear-contact.

Blessed One! If the nose dhatu does not arise, it is not the nose dhatu; if the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact do not arise, they are not the odor dhatu through to the feelings arising conditioned by nose-contact. Why?

Because the nose dhatu and non-arising are not two and are not divided into two. The odor dhatu through to the feelings arising conditioned by nose-contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the nose dhatu does not arise, it is not the nose dhatu; if the odor dhatu through to the feelings arising conditioned by nose-contact do not arise, they are not the odor dhatu through to the feelings arising conditioned by nose-contact.

Blessed One! If the tongue dhatu does not arise, it is not the tongue dhatu; if the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact do not arise, they are not the taste dhatu through to the feelings arising conditioned by tongue-contact. Why?

Because the tongue dhatu and non-arising are not two and are not divided into two. The taste dhatu through to the feelings arising conditioned by tongue-contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the tongue dhatu does not arise, it is not the tongue dhatu; if the taste dhatu through to the feelings arising conditioned by tongue-contact do not arise, they are not the taste dhatu through to the feelings arising conditioned by tongue-contact.

Blessed One! If the body dhatu does not arise, it is not the body dhatu; if the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact do not arise, they are not the tangible-object dhatu through to the feelings arising conditioned by body-contact. Why?

Because the body dhatu and non-arising are not two and are not divided into two. The tangible-object dhatu through to the feelings arising conditioned by body-contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the body dhatu does not arise, it is not the body dhatu; if the tangible-object dhatu through to the feelings arising conditioned by body-contact do not arise, they are not the tangible-object dhatu through to the feelings arising conditioned by body-contact.

Blessed One! If the mind dhatu does not arise, it is not the mind dhatu; if the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact do not arise, they are not the dharma dhatu through to the feelings arising conditioned by mental contact. Why?

Because the mind dhatu and non-arising are not two and are not divided into two. The dharma dhatu through to the feelings arising conditioned by mental contact and non-arising are not two and are not divided into two. Why?

Because a non-arising dharma is neither one, nor two, nor many, nor different. Therefore, if the mind dhatu does not arise, it is not the mind dhatu; if the dharma dhatu through to the feelings arising conditioned by mental contact do not arise, they are not the dharma dhatu through to the feelings arising conditioned by mental contact.

Blessed One! If the earth element is unarisen, then it is not the earth element; if the water, fire, air, space, and consciousness elements are unarisen, then they are not the water, fire, air, space, and consciousness elements. Why is this? Because the earth element and the unarisen are not two and are not divided into two. The water, fire, air, space, and consciousness elements and the unarisen are not two and are not divided into two. Why is this? Because an unarisen dharma is neither one, nor two, nor many, nor different. Therefore, if the earth element is unarisen, then it is not the earth element; if the water, fire, air, space, and consciousness elements are unarisen, then they are not the water, fire, air, space, and consciousness elements.

Blessed One! If the noble truth of suffering is unarisen, then it is not the noble truth of suffering; if the noble truths of the origin, cessation, and path are unarisen, then they are not the noble truths of the origin, cessation, and path. Why is this? Because the noble truth of suffering and the unarisen are not two and are not divided into two. The noble truths of the origin, cessation, and path and the unarisen are not two and are not divided into two. Why is this? Because an unarisen dharma is neither one, nor two, nor many, nor different. Therefore, if the noble truth of suffering is unarisen, then it is not the noble truth of suffering; if the noble truths of the origin, cessation, and path are unarisen, then they are not the noble truths of the origin, cessation, and path.

Blessed One! If ignorance is unarisen, then it is not ignorance; if volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are unarisen, then they are not volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress. Why is this?

Because ignorance and the unarisen are not two and are not divided into two. Volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress and the unarisen are not two and are not divided into two. Why is this?

Because an unarisen dharma is neither one, nor two, nor many, nor different. Therefore, if ignorance is unarisen, then it is not ignorance; if volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are unarisen, then they are not volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Blessed One! If inner emptiness is unarisen, then it is not inner emptiness; if outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are unarisen, then they are not outer emptiness through the emptiness of the self-nature of nonexistence.

Why is this? Because inner emptiness and the unarisen are not two and are not divided into two. Outer emptiness through the emptiness of the self-nature of nonexistence and the unarisen are not two and are not divided into two.

Why is this? Because an unarisen dharma is neither one, nor two, nor many, nor different. Therefore, if inner emptiness is unarisen, then it is not inner emptiness; if outer emptiness through the emptiness of the self-nature of nonexistence are unarisen, then they are not outer emptiness through the emptiness of the self-nature of nonexistence.

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