大般若波羅蜜多經

XXVI. CHAPTER ON THE STUDY OF PRAJNAPARAMITA

01

At that time, Sakra, Lord of the Devas, thought: The Venerable Subhuti possesses profound wisdom. Without undermining conventional designations, he teaches the Dharma-nature. The Buddha knew his thought and immediately confirmed it, saying: It is just as Kausika has thought. The Venerable Subhuti possesses profound wisdom. Without undermining conventional designations, he teaches the Dharma-nature.

At that time, Sakra, Lord of the Devas, said to the Buddha: With regard to which dharmas does the Venerable Subhuti teach the Dharma-nature without undermining conventional designations?

The Buddha said: Kausika! Form is merely a conventional designation; feeling, perception, formations, and consciousness are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as form and the rest, the Venerable Subhuti teaches the Dharma-nature of form and the rest. Why is this? Because the Dharma-nature of form and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The eye ayatana is merely a conventional designation; the ear, nose, tongue, body, and mind ayatanas are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the eye ayatana and the rest, the Venerable Subhuti teaches the Dharma-nature of the eye ayatana and the rest. Why is this? Because the Dharma-nature of the eye ayatana and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The form ayatana is merely a conventional designation; the sound, odor, taste, tangible-object, and dharma ayatanas are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the form ayatana and the rest, the Venerable Subhuti teaches the Dharma-nature of the form ayatana and the rest. Why is this? Because the Dharma-nature of the form ayatana and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The eye dhatu is merely a conventional designation; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the eye dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the eye dhatu and the rest. Why is this? Because the Dharma-nature of the eye dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The ear dhatu is merely a conventional designation; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the ear dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the ear dhatu and the rest. Why is this? Because the Dharma-nature of the ear dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The nose dhatu is merely a conventional designation; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the nose dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the nose dhatu and the rest. Why is this? Because the Dharma-nature of the nose dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The tongue dhatu is merely a conventional designation; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the tongue dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the tongue dhatu and the rest. Why is this? Because the Dharma-nature of the tongue dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The body dhatu is merely a conventional designation; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the body dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the body dhatu and the rest. Why is this? Because the Dharma-nature of the body dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The mind dhatu is merely a conventional designation; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the mind dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the mind dhatu and the rest. Why is this? Because the Dharma-nature of the mind dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The earth dhatu is merely a conventional designation; the water, fire, wind, space, and consciousness dhatus are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the earth dhatu and the rest, the Venerable Subhuti teaches the Dharma-nature of the earth dhatu and the rest. Why is this? Because the Dharma-nature of the earth dhatu and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The Noble Truth of suffering is merely a conventional designation; the Noble Truths of the origin of suffering, its cessation, and the path are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as the Noble Truth of suffering and the rest, the Venerable Subhuti teaches the Dharma-nature of the Noble Truth of suffering and the rest. Why is this? Because the Dharma-nature of the Noble Truth of suffering and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! Ignorance is merely a conventional designation; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are merely conventional designations. These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as ignorance and the rest, the Venerable Subhuti teaches the Dharma-nature of ignorance and the rest. Why is this? Because the Dharma-nature of ignorance and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! Inner emptiness is merely a conventional designation; 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 nonchange, 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, and emptiness of the self-nature of nonexistence are merely conventional designations.

These conventional designations are not separate from the Dharma-nature. Without undermining such conventional designations as inner emptiness and the rest, the Venerable Subhuti teaches the Dharma-nature of inner emptiness and the rest. Why is this?

Because the Dharma-nature of inner emptiness and the rest is neither subject to destruction nor not subject to destruction. Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! Suchness is merely a conventional designation; the dharma-dhatu, Dharma-nature, the nature free from falsity, immutable nature, equality-nature, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are merely conventional designations. These conventional designations are not separate from the Dharma-nature.

Without undermining such conventional designations as suchness and the rest, the Venerable Subhuti teaches the Dharma-nature of suchness and the rest. Why is this? Because the Dharma-nature of suchness and the rest is neither subject to destruction nor not subject to destruction.

Therefore, what Subhuti has taught is also neither subject to destruction nor not subject to destruction.

Kausika! The perfection of generosity is merely a conventional designation; the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the perfection of generosity and so forth, but expounds the Dharma-nature of the perfection of generosity and so forth. Why is this? Because the Dharma-nature of the perfection of generosity and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The four meditative absorptions are merely conventional designations; the four immeasurables and the four formless attainments are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the four meditative absorptions and so forth, but expounds the Dharma-nature of the four meditative absorptions and so forth. Why is this? Because the Dharma-nature of the four meditative absorptions and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The eight liberations are merely conventional designations; the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the eight liberations and so forth, but expounds the Dharma-nature of the eight liberations and so forth. Why is this? Because the Dharma-nature of the eight liberations and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The four establishments of mindfulness are merely conventional designations; 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 are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the four establishments of mindfulness and so forth, but expounds the Dharma-nature of the four establishments of mindfulness and so forth.

Why is this? Because the Dharma-nature of the four establishments of mindfulness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The gateway to liberation through emptiness is merely a conventional designation; the gateways to liberation through signlessness and wishlessness are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the gateway to liberation through emptiness and so forth, but expounds the Dharma-nature of the gateway to liberation through emptiness and so forth. Why is this? Because the Dharma-nature of the gateway to liberation through emptiness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The five kinds of eyes are merely conventional designations; the six superknowledges are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the five kinds of eyes and so forth, but expounds the Dharma-nature of the five kinds of eyes and so forth. Why is this? Because the Dharma-nature of the five kinds of eyes and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The ten powers of a Buddha are merely conventional designations; the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the ten powers of a Buddha and so forth, but expounds the Dharma-nature of the ten powers of a Buddha and so forth. Why is this? Because the Dharma-nature of the ten powers of a Buddha and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The Dharma of never losing mindfulness is merely a conventional designation; the nature of perpetual equanimity is merely a conventional designation; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the Dharma of never losing mindfulness and so forth, but expounds the Dharma-nature of the Dharma of never losing mindfulness and so forth. Why is this? Because the Dharma-nature of the Dharma of never losing mindfulness and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! All-knowledge is merely a conventional designation; knowledge of the aspects of the paths and knowledge of all aspects are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as all-knowledge and so forth, but expounds the Dharma-nature of all-knowledge and so forth. Why is this? Because the Dharma-nature of all-knowledge and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! All dharani gateways are merely conventional designations; all samadhi gateways are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as all dharani gateways and so forth, but expounds the Dharma-nature of all dharani gateways and so forth. Why is this? Because the Dharma-nature of all dharani gateways and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! A stream-enterer is merely a conventional designation; a once-returner, a non-returner, and an arhat are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as stream-enterer and so forth, but expounds the Dharma-nature of stream-enterer and so forth. Why is this? Because the Dharma-nature of stream-enterer and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! One practicing toward stream-entry and the fruit of stream-entry are merely conventional designations; one practicing toward once-returning, the fruit of once-returning, one practicing toward non-returning, the fruit of non-returning, one practicing toward arhatship, and the fruit of arhatship are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as one practicing toward stream-entry, the fruit of stream-entry, and so forth, but expounds the Dharma-nature of one practicing toward stream-entry, the fruit of stream-entry, and so forth.

Why is this? Because the Dharma-nature of one practicing toward stream-entry, the fruit of stream-entry, and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! A pratyekabuddha is merely a conventional designation; one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as pratyekabuddha and so forth, but expounds the Dharma-nature of pratyekabuddha and so forth. Why is this? Because the Dharma-nature of pratyekabuddha and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! A great bodhisattva is merely a conventional designation; samyaksambuddha is merely a conventional designation; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as great bodhisattva and so forth, but expounds the Dharma-nature of great bodhisattva and so forth. Why is this? Because the Dharma-nature of great bodhisattva and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The qualities of a great bodhisattva are merely conventional designations; unsurpassed perfect awakening is merely a conventional designation; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the qualities of a great bodhisattva and so forth, but expounds the Dharma-nature of the qualities of a great bodhisattva and so forth. Why is this? Because the Dharma-nature of the qualities of a great bodhisattva and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The shravaka vehicle is merely a conventional designation; the pratyekabuddha vehicle and the Supreme Vehicle are merely conventional designations; these conventional designations are not separate from the Dharma-nature. The Venerable Subhuti does not destroy such conventional designations as the shravaka vehicle and so forth, but expounds the Dharma-nature of the shravaka vehicle and so forth. Why is this? Because the Dharma-nature of the shravaka vehicle and so forth is neither destructible nor indestructible. Therefore, what Subhuti has expounded is likewise neither destructible nor indestructible.

Kausika! The Venerable Subhuti expounds the nature of dharmas with regard to those dharmas without destroying their conventional designations.

The Venerable Subhuti said to Sakra: Kausika! So it is! So it is! Just as the Buddha has taught, all existent dharmas are merely conventional designations.

Kausika! Having known that all dharmas are merely conventional designations, great bodhisattvas should train in prajnaparamita.

Kausika! When great bodhisattvas train in this way, they do not train in form, nor do they train in feeling, perception, formations, or consciousness. Why is this? Kausika! Because those great bodhisattvas see nothing in form in which to train; they see nothing in feeling, perception, formations, or consciousness in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the eye ayatana, nor do they train in the ear, nose, tongue, body, or mind ayatana. Why is this? Kausika! Because those great bodhisattvas see nothing in the eye ayatana in which to train; they see nothing in the ear, nose, tongue, body, or mind ayatana in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the form ayatana, nor do they train in the sound, odor, taste, tangible-object, or dharma ayatana. Why is this? Kausika! Because those great bodhisattvas see nothing in the form ayatana in which to train; they see nothing in the sound, odor, taste, tangible-object, or dharma ayatana in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the eye dhatu; nor do they train in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the eye dhatu in which to train; they see nothing in the form dhatu through to the feelings that arise with eye-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the ear dhatu; nor do they train in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the ear dhatu in which to train; they see nothing in the sound dhatu through to the feelings that arise with ear-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the nose dhatu; nor do they train in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the nose dhatu in which to train; they see nothing in the odor dhatu through to the feelings that arise with nose-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the tongue dhatu; nor do they train in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the tongue dhatu in which to train; they see nothing in the taste dhatu through to the feelings that arise with tongue-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the body dhatu; nor do they train in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the body dhatu in which to train; they see nothing in the tangible-object dhatu through to the feelings that arise with body-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the mind dhatu; nor do they train in the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as their condition. Why is this? Kausika! Because those great bodhisattvas see nothing in the mind dhatu in which to train; they see nothing in the dharma dhatu through to the feelings that arise with mind-contact as their condition in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the earth dhatu, nor do they train in the water, fire, wind, space, or consciousness dhatu. Why is this? Kausika! Because those great bodhisattvas see nothing in the earth dhatu in which to train; they see nothing in the water, fire, wind, space, or consciousness dhatu in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the Noble Truth of suffering, nor do they train in the Noble Truths of the origin, cessation, or path. Why is this? Kausika! Because those great bodhisattvas see nothing in the Noble Truth of suffering in which to train; they see nothing in the Noble Truths of the origin, cessation, or path in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in ignorance; nor do they train in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why is this? Kausika! Because those great bodhisattvas see nothing in ignorance in which to train; they see nothing in formations through to aging and death, sorrow, lamentation, pain, grief, and distress in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in inner emptiness; nor do they train in 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 dispersal, emptiness of nonchange, 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.

Why is this? Kausika! Because those great bodhisattvas see nothing in inner emptiness in which to train; they see nothing in outer emptiness through to the emptiness of the self-nature of nonexistence in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in suchness; nor do they train in the dharma dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, which are merely conventional designations. Why is this? Kausika! Because those great bodhisattvas see nothing in suchness in which to train; they see nothing in the dharma dhatu through to the inconceivable realm in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the perfection of generosity; nor do they train in the perfections of pure morality, patience, diligence, meditation, or prajnaparamita. Why is this? Kausika! Because those great bodhisattvas see nothing in the perfection of generosity in which to train; they see nothing in the perfections of pure morality, patience, diligence, meditation, or prajnaparamita in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the four dhyanas; nor do they train in the four immeasurables or the four formless concentrations. Why is this? Kausika! Because those great bodhisattvas see nothing in the four dhyanas in which to train; they see nothing in the four immeasurables or the four formless concentrations in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the eight liberations; nor do they train in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities. Why is this? Kausika! Because those great bodhisattvas see nothing in the eight liberations in which to train; they see nothing in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the four foundations of mindfulness; nor do they train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path. Why is this? Kausika! Because those great bodhisattvas see nothing in the four foundations of mindfulness in which to train; they see nothing in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path in which to train.

Kausika! When great bodhisattvas train in this way, they do not train in the gateway to liberation through emptiness; nor do they train in the gateways to liberation through signlessness or wishlessness. Why is this? Kausika! Because those great bodhisattvas see nothing in the gateway to liberation through emptiness in which to train; they see nothing in the gateways to liberation through signlessness or wishlessness in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the five kinds of eyes; they do not train in the six superknowledges. Why is this? Kausika! Because that great bodhisattva sees nothing in the five kinds of eyes in which to train; they see nothing in the six superknowledges in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the ten powers of a Buddha; they do not train in 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. Why is this? Kausika! Because that great bodhisattva sees nothing in the ten powers of a Buddha in which to train; they see nothing in 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 in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the Dharma of non-forgetfulness; they do not train in the nature of perpetual equanimity. Why is this? Kausika! Because that great bodhisattva sees nothing in the Dharma of non-forgetfulness in which to train; they see nothing in the nature of perpetual equanimity in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the knowledge of all things; they do not train in the knowledge of the aspects of the paths or the knowledge of all aspects. Why is this? Kausika! Because that great bodhisattva sees nothing in the knowledge of all things in which to train; they see nothing in the knowledge of the aspects of the paths or the knowledge of all aspects in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in any dharani gateway; they do not train in any samadhi gateway. Why is this? Kausika! Because that great bodhisattva sees nothing in any dharani gateway in which to train; they see nothing in any samadhi gateway in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in stream-entry; they do not train in once-returning, non-returning, or arhatship. Why is this? Kausika! Because that great bodhisattva sees nothing in stream-entry in which to train; they see nothing in once-returning, non-returning, or arhatship in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the approach to stream-entry or the fruit of stream-entry; they do not train in the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, or the fruit of arhatship. Why is this? Kausika! Because that great bodhisattva sees nothing in the approach to stream-entry or the fruit of stream-entry in which to train; they see nothing in the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, or the fruit of arhatship in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in pratyekabuddhahood; they do not train in the approach to pratyekabuddhahood or the fruit of pratyekabuddhahood. Why is this? Kausika! Because that great bodhisattva sees nothing in pratyekabuddhahood in which to train; they see nothing in the approach to pratyekabuddhahood or the fruit of pratyekabuddhahood in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in being a great bodhisattva; they do not train in being a Samyaksambuddha. Why is this? Kausika! Because that great bodhisattva sees nothing in being a great bodhisattva in which to train; they see nothing in being a Samyaksambuddha in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the Dharma of a great bodhisattva; they do not train in the fruit of unsurpassed enlightenment. Why is this? Kausika! Because that great bodhisattva sees nothing in the Dharma of a great bodhisattva in which to train; they see nothing in the fruit of unsurpassed enlightenment in which to train.

Kausika! When a great bodhisattva trains in this way, they do not train in the Vehicle of the sravakas; they do not train in the Vehicle of the pratyekabuddhas or the Unsurpassed Vehicle. Why is this? Kausika! Because that great bodhisattva sees nothing in the Vehicle of the sravakas in which to train; they see nothing in the Vehicle of the pratyekabuddhas or the Unsurpassed Vehicle in which to train.

At that time, Lord Sakra asked Subhuti: “Venerable Sir! For what reason does a great bodhisattva not perceive form and not perceive feeling, perception, formations, or consciousness? Venerable Sir!

For what reason does a great bodhisattva not perceive the eye ayatana and not perceive the ear, nose, tongue, body, or mind ayatana? Venerable Sir! For what reason does a great bodhisattva not perceive the form ayatana and not perceive the sound, odor, taste, touch, or mental-object ayatana?

Venerable Sir! For what reason does a great bodhisattva not perceive the eye dhatu and not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact? Venerable Sir!

For what reason does a great bodhisattva not perceive the ear dhatu and not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise conditioned by ear-contact? Venerable Sir! For what reason does a great bodhisattva not perceive the nose dhatu and not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise conditioned by nose-contact?

Venerable Sir! For what reason does a great bodhisattva not perceive the tongue dhatu and not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise conditioned by tongue-contact? Venerable Sir!

For what reason does a great bodhisattva not perceive the body dhatu and not perceive the touch dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact? Venerable Sir! For what reason does a great bodhisattva not perceive the mind dhatu and not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact?

Venerable Sir! For what reason does a great bodhisattva not perceive the earth dhatu and not perceive the water, fire, wind, space, or consciousness dhatu? Venerable Sir!

For what reason does a great bodhisattva not perceive the Noble Truth of suffering and not perceive the Noble Truths of its origin, cessation, or the path? Venerable Sir! For what reason does a great bodhisattva not perceive ignorance and 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?

Venerable Sir! For what reason does a great bodhisattva not perceive inner emptiness and not perceive outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, 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 ungraspable, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing?

Venerable Sir! For what reason does a great bodhisattva not perceive suchness and not perceive the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm? Venerable Sir!

For what reason does a great bodhisattva not perceive the perfection of generosity and not perceive the perfections of pure morality, patience, diligence, meditation, or prajnaparamita? Venerable Sir! For what reason does a great bodhisattva not perceive the four meditative absorptions and not perceive the four immeasurables or the four formless concentrations?

Venerable Sir! For what reason does a great bodhisattva not perceive the eight liberations and not perceive the eight spheres of mastery, the nine successive concentrations, or the ten totalities? Venerable Sir!

For what reason does a great bodhisattva not perceive the four foundations of mindfulness and 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 eightfold noble path? Venerable Sir! For what reason does a great bodhisattva not perceive the emptiness gateway to liberation and not perceive the signless or wishless gateways to liberation?

Venerable Sir! For what reason does a great bodhisattva not perceive the five kinds of eyes and not perceive the six superknowledges? Venerable Sir!

For what reason does a great bodhisattva not perceive the ten powers of a Buddha and not perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha? Venerable Sir! For what reason does a great bodhisattva not perceive the Dharma of never losing mindfulness and not perceive the nature of constant equanimity?

Venerable Sir! For what reason does a great bodhisattva not perceive all-knowledge and not perceive the knowledge of the aspects of the path or the knowledge of all aspects? Venerable Sir!

For what reason does a great bodhisattva not perceive any dharani gateway and not perceive any samadhi gateway? Venerable Sir! For what reason does a great bodhisattva not perceive a stream-enterer and not perceive a once-returner, non-returner, or arhat?

Venerable Sir! For what reason does a great bodhisattva not perceive one practicing toward stream-entry or the fruit of stream-entry and not perceive one practicing toward once-returning or the fruit of once-returning, one practicing toward non-returning or the fruit of non-returning, or one practicing toward arhatship or the fruit of arhatship? Venerable Sir!

For what reason does a great bodhisattva not perceive a pratyekabuddha and not perceive one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood? Venerable Sir! For what reason does a great bodhisattva not perceive a Samyaksambuddha?

Venerable Sir! For what reason does a great bodhisattva not perceive the dharmas of a great bodhisattva and not perceive the fruit of supreme awakening? Venerable Sir!

For what reason does a great bodhisattva not perceive the Sravaka Vehicle and not perceive the Pratyekabuddha Vehicle or the Supreme Vehicle?”

Subhuti replied: “Kausika! Because form and the nature of form are empty, a great bodhisattva does not perceive form; because feeling, perception, formations, and consciousness, together with the nature of feeling, perception, formations, and consciousness, are empty, a great bodhisattva does not perceive feeling, perception, formations, or consciousness.

“Kausika! Because a great bodhisattva does not perceive form, he does not train in form; because he does not perceive feeling, perception, formations, or consciousness, he does not train in feeling, perception, formations, or consciousness. Why is this? Kausika! The emptiness of form cannot perceive the emptiness of form, nor can the emptiness of feeling, perception, formations, and consciousness perceive the emptiness of feeling, perception, formations, and consciousness. Kausika! The emptiness of form cannot train in the emptiness of form, nor can the emptiness of feeling, perception, formations, and consciousness train in the emptiness of feeling, perception, formations, and consciousness.

“Kausika! Because the eye ayatana and the nature of the eye ayatana are empty, a great bodhisattva does not perceive the eye ayatana; because the ear, nose, tongue, body, and mind ayatanas, together with the nature of the ear, nose, tongue, body, and mind ayatanas, are empty, a great bodhisattva does not perceive the ear, nose, tongue, body, or mind ayatana. Kausika!

Because a great bodhisattva does not perceive the eye ayatana, he does not train in the eye ayatana; because he does not perceive the ear, nose, tongue, body, or mind ayatana, he does not train in the ear, nose, tongue, body, or mind ayatana. Why is this? Kausika!

The emptiness of the eye ayatana cannot perceive the emptiness of the eye ayatana; nor can the emptiness of the ear, nose, tongue, body, and mind ayatanas perceive the emptiness of the ear, nose, tongue, body, and mind ayatanas. Kausika! The emptiness of the eye ayatana cannot train in the emptiness of the eye ayatana; nor can the emptiness of the ear, nose, tongue, body, and mind ayatanas train in the emptiness of the ear, nose, tongue, body, and mind ayatanas.”

Kausika! Because the form ayatana and the nature of the form ayatana are empty, a great bodhisattva does not perceive the form ayatana; because the sound, odor, taste, touch, and dharma ayatanas, and the natures of the sound, odor, taste, touch, and dharma ayatanas, are empty, a great bodhisattva does not perceive the sound, odor, taste, touch, or dharma ayatana. Kausika!

Because a great bodhisattva does not perceive the form ayatana, the bodhisattva does not train in the form ayatana; because the bodhisattva does not perceive the sound, odor, taste, touch, or dharma ayatana, the bodhisattva does not train in the sound, odor, taste, touch, or dharma ayatana. Why is this? Kausika!

The emptiness of the form ayatana cannot perceive the emptiness of the form ayatana; the emptiness of the sound, odor, taste, touch, and dharma ayatanas cannot perceive the emptiness of the sound, odor, taste, touch, and dharma ayatanas. Kausika! The emptiness of the form ayatana cannot train in the emptiness of the form ayatana; the emptiness of the sound, odor, taste, touch, and dharma ayatanas cannot train in the emptiness of the sound, odor, taste, touch, and dharma ayatanas.

Kausika! Because the eye dhatu and the nature of the eye dhatu are empty, a great bodhisattva does not perceive the eye dhatu; because the form dhatu, the eye-consciousness dhatu, eye-contact, the feelings arising with eye-contact as their condition, and the natures of the form dhatu through to the feelings arising with eye-contact as their condition are empty, a great bodhisattva does not perceive the form dhatu through to the feelings arising with eye-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the eye dhatu, the bodhisattva does not train in the eye dhatu; because the bodhisattva does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition, the bodhisattva does not train in the form dhatu through to the feelings arising with eye-contact as their condition. Why is this?

Kausika! The emptiness of the eye dhatu cannot perceive the emptiness of the eye dhatu; the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition cannot perceive the emptiness of the form dhatu through to the feelings arising with eye-contact as their condition. Kausika!

The emptiness of the eye dhatu cannot train in the emptiness of the eye dhatu; the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition cannot train in the emptiness of the form dhatu through to the feelings arising with eye-contact as their condition.

Kausika! Because the ear dhatu and the nature of the ear dhatu are empty, a great bodhisattva does not perceive the ear dhatu; because the sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings arising with ear-contact as their condition, and the natures of the sound dhatu through to the feelings arising with ear-contact as their condition are empty, a great bodhisattva does not perceive the sound dhatu through to the feelings arising with ear-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the ear dhatu, the bodhisattva does not train in the ear dhatu; because the bodhisattva does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition, the bodhisattva does not train in the sound dhatu through to the feelings arising with ear-contact as their condition. Why is this?

Kausika! The emptiness of the ear dhatu cannot perceive the emptiness of the ear dhatu; the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition cannot perceive the emptiness of the sound dhatu through to the feelings arising with ear-contact as their condition. Kausika!

The emptiness of the ear dhatu cannot train in the emptiness of the ear dhatu; the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition cannot train in the emptiness of the sound dhatu through to the feelings arising with ear-contact as their condition.

Kausika! Because the nose dhatu and the nature of the nose dhatu are empty, a great bodhisattva does not perceive the nose dhatu; because the odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings arising with nose-contact as their condition, and the natures of the odor dhatu through to the feelings arising with nose-contact as their condition are empty, a great bodhisattva does not perceive the odor dhatu through to the feelings arising with nose-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the nose dhatu, the bodhisattva does not train in the nose dhatu; because the bodhisattva does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition, the bodhisattva does not train in the odor dhatu through to the feelings arising with nose-contact as their condition. Why is this?

Kausika! The emptiness of the nose dhatu cannot perceive the emptiness of the nose dhatu; the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot perceive the emptiness of the odor dhatu through to the feelings arising with nose-contact as their condition. Kausika!

The emptiness of the nose dhatu cannot train in the emptiness of the nose dhatu; the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot train in the emptiness of the odor dhatu through to the feelings arising with nose-contact as their condition.

Kausika! Because the tongue dhatu and the nature of the tongue dhatu are empty, a great bodhisattva does not perceive the tongue dhatu; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as their condition, and the natures of the taste dhatu through to the feelings arising with tongue-contact as their condition are empty, a great bodhisattva does not perceive the taste dhatu through to the feelings arising with tongue-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the tongue dhatu, the bodhisattva does not train in the tongue dhatu; because the bodhisattva does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition, the bodhisattva does not train in the taste dhatu through to the feelings arising with tongue-contact as their condition. Why is this?

Kausika! The emptiness of the tongue dhatu cannot perceive the emptiness of the tongue dhatu; the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot perceive the emptiness of the taste dhatu through to the feelings arising with tongue-contact as their condition. Kausika!

The emptiness of the tongue dhatu cannot train in the emptiness of the tongue dhatu; the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot train in the emptiness of the taste dhatu through to the feelings arising with tongue-contact as their condition.

Kausika! Because the body dhatu and the nature of the body dhatu are empty, a great bodhisattva does not perceive the body dhatu; because the touch dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as their condition, and the natures of the touch dhatu through to the feelings arising with body-contact as their condition are empty, a great bodhisattva does not perceive the touch dhatu through to the feelings arising with body-contact as their condition.

Kausika! Because a great bodhisattva does not perceive the body dhatu, the bodhisattva does not train in the body dhatu; because the bodhisattva does not perceive the touch dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition, the bodhisattva does not train in the touch dhatu through to the feelings arising with body-contact as their condition. Why is this?

Kausika! The emptiness of the body dhatu cannot perceive the emptiness of the body dhatu; the emptiness of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition cannot perceive the emptiness of the touch dhatu through to the feelings arising with body-contact as their condition. Kausika!

The emptiness of the body dhatu cannot train in the emptiness of the body dhatu; the emptiness of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition cannot train in the emptiness of the touch dhatu through to the feelings arising with body-contact as their condition.

Kausika! Because the mind dhatu and the intrinsic nature of the mind dhatu are empty, a great bodhisattva does not perceive the mind dhatu. Because the dhatu of mental objects, the mind-consciousness dhatu, mental contact, the feelings that arise with mental contact as condition, and the intrinsic nature of the dhatu of mental objects through to the feelings that arise with mental contact as condition are empty, a great bodhisattva does not perceive the dhatu of mental objects through to the feelings that arise with mental contact as condition.

Kausika! Because a great bodhisattva does not perceive the mind dhatu, the bodhisattva does not train in the mind dhatu. Because the bodhisattva does not perceive the dhatu of mental objects, the mind-consciousness dhatu, mental contact, or the feelings that arise with mental contact as condition, the bodhisattva does not train in the dhatu of mental objects through to the feelings that arise with mental contact as condition.

Why is this? Kausika! The emptiness of the mind dhatu cannot perceive the emptiness of the mind dhatu; the emptiness of the dhatu of mental objects, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition cannot perceive the emptiness of the dhatu of mental objects through to the feelings that arise with mental contact as condition.

Kausika! The emptiness of the mind dhatu cannot train in the emptiness of the mind dhatu; the emptiness of the dhatu of mental objects, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition cannot train in the emptiness of the dhatu of mental objects through to the feelings that arise with mental contact as condition.

Kausika! Because the earth dhatu and the intrinsic nature of the earth dhatu are empty, a great bodhisattva does not perceive the earth dhatu. Because the water, fire, wind, space, and consciousness dhatus, and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are empty, a great bodhisattva does not perceive the water, fire, wind, space, or consciousness dhatus.

Kausika! Because a great bodhisattva does not perceive the earth dhatu, the bodhisattva does not train in the earth dhatu; because the bodhisattva does not perceive the water, fire, wind, space, or consciousness dhatus, the bodhisattva does not train in the water, fire, wind, space, or consciousness dhatus. Why is this?

Kausika! The emptiness of the earth dhatu cannot perceive the emptiness of the earth dhatu; the emptiness of the water, fire, wind, space, and consciousness dhatus cannot perceive the emptiness of the water, fire, wind, space, and consciousness dhatus. Kausika!

The emptiness of the earth dhatu cannot train in the emptiness of the earth dhatu; the emptiness of the water, fire, wind, space, and consciousness dhatus cannot train in the emptiness of the water, fire, wind, space, and consciousness dhatus.

Fascicle 85

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