大般若波羅蜜多經

02

Kausika! Because the Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty, a great bodhisattva does not perceive the Noble Truth of Suffering. Because the Noble Truths of the Origin, Cessation, and Path and the nature of the Noble Truths of the Origin, Cessation, and Path are empty, a great bodhisattva does not perceive the Noble Truths of the Origin, Cessation, and Path.

Kausika! Because a great bodhisattva does not perceive the Noble Truth of Suffering, the bodhisattva does not train in the Noble Truth of Suffering; because the bodhisattva does not perceive the Noble Truths of the Origin, Cessation, and Path, the bodhisattva does not train in the Noble Truths of the Origin, Cessation, and Path. Why is this?

Kausika! The emptiness of the Noble Truth of Suffering cannot perceive the emptiness of the Noble Truth of Suffering; the emptiness of the Noble Truths of the Origin, Cessation, and Path cannot perceive the emptiness of the Noble Truths of the Origin, Cessation, and Path. Kausika!

The emptiness of the Noble Truth of Suffering cannot train in the emptiness of the Noble Truth of Suffering; the emptiness of the Noble Truths of the Origin, Cessation, and Path cannot train in the emptiness of the Noble Truths of the Origin, Cessation, and Path.

Kausika! Because ignorance and the nature of ignorance are empty, a great bodhisattva does not perceive ignorance. Because 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, and the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are empty, a great bodhisattva does not perceive volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! Because a great bodhisattva does not perceive ignorance, the bodhisattva does not train in ignorance; because the bodhisattva does not perceive 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, the bodhisattva does not train in volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why is this? Kausika! The emptiness of ignorance cannot perceive the emptiness of ignorance; the emptiness of 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 cannot perceive the emptiness of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! The emptiness of ignorance cannot train in the emptiness of ignorance; the emptiness of 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 cannot train in the emptiness of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! Because inner emptiness and the nature of inner emptiness are empty, a great bodhisattva does not perceive inner emptiness. Because 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 ungraspable, emptiness of nonexistence, emptiness of self-nature, emptiness of the nonexistence of self-nature, and the nature of outer emptiness through the emptiness of the nonexistence of self-nature are empty,

a great bodhisattva does not perceive outer emptiness through the emptiness of the nonexistence of self-nature.

Kausika! Because a great bodhisattva does not perceive inner emptiness, the bodhisattva does not train in inner emptiness; because the bodhisattva does not perceive outer emptiness through the emptiness of the nonexistence of self-nature, the bodhisattva does not train in outer emptiness through the emptiness of the nonexistence of self-nature. Why is this?

Kausika! The emptiness of inner emptiness cannot perceive the emptiness of inner emptiness; the emptiness of outer emptiness through the emptiness of the nonexistence of self-nature cannot perceive the emptiness of outer emptiness through the emptiness of the nonexistence of self-nature. Kausika!

The emptiness of inner emptiness cannot train in the emptiness of inner emptiness; the emptiness of outer emptiness through the emptiness of the nonexistence of self-nature cannot train in the emptiness of outer emptiness through the emptiness of the nonexistence of self-nature.

Kausika! Because suchness and the nature of suchness are empty, a great bodhisattva does not perceive suchness. Because the dharma realm, the nature of dharmas, 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, the inconceivable realm, and the nature of the dharma realm through the inconceivable realm are empty, a great bodhisattva does not perceive the dharma realm through the inconceivable realm.

Kausika! Because a great bodhisattva does not perceive suchness, the bodhisattva does not train in suchness; because the bodhisattva does not perceive the dharma realm through the inconceivable realm, the bodhisattva does not train in the dharma realm through the inconceivable realm. Why is this?

Kausika! The emptiness of suchness cannot perceive the emptiness of suchness; the emptiness of the dharma realm through the inconceivable realm cannot perceive the emptiness of the dharma realm through the inconceivable realm. Kausika!

The emptiness of suchness cannot train in the emptiness of suchness; the emptiness of the dharma realm through the inconceivable realm cannot train in the emptiness of the dharma realm through the inconceivable realm.

Kausika! Because the perfection of generosity and the nature of the perfection of generosity are empty, a great bodhisattva does not perceive the perfection of generosity. Because the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita, and the nature of the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita are empty, a great bodhisattva does not perceive the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita.

Kausika! Because a great bodhisattva does not perceive the perfection of generosity, the bodhisattva does not train in the perfection of generosity; because the bodhisattva does not perceive the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita, the bodhisattva does not train in the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita.

Why is this? Kausika! The emptiness of the perfection of generosity cannot perceive the emptiness of the perfection of generosity; the emptiness of the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita cannot perceive the emptiness of the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita.

Kausika! The emptiness of the perfection of generosity cannot train in the emptiness of the perfection of generosity; the emptiness of the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita cannot train in the emptiness of the perfections of pure ethical discipline, patient acceptance, vigor, meditation, and prajnaparamita.

Kausika! Because the four meditative absorptions and the nature of the four meditative absorptions are empty, a great bodhisattva does not perceive the four meditative absorptions. Because the four immeasurables, the four formless concentrations, and the nature of the four immeasurables and the four formless concentrations are empty, a great bodhisattva does not perceive the four immeasurables and the four formless concentrations.

Kausika! Because a great bodhisattva does not perceive the four meditative absorptions, the bodhisattva does not train in the four meditative absorptions; because the bodhisattva does not perceive the four immeasurables and the four formless concentrations, the bodhisattva does not train in the four immeasurables and the four formless concentrations. Why is this?

Kausika! The emptiness of the four meditative absorptions cannot perceive the emptiness of the four meditative absorptions; the emptiness of the four immeasurables and the four formless concentrations cannot perceive the emptiness of the four immeasurables and the four formless concentrations. Kausika!

The emptiness of the four meditative absorptions cannot train in the emptiness of the four meditative absorptions; the emptiness of the four immeasurables and the four formless concentrations cannot train in the emptiness of the four immeasurables and the four formless concentrations.

Kausika! Because the eight liberations and the nature of the eight liberations are empty, a great bodhisattva does not perceive the eight liberations. Because the eight spheres of mastery, the nine successive absorptions, the ten totalities, and the nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities are empty, a great bodhisattva does not perceive the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

Kausika! Because a great bodhisattva does not perceive the eight liberations, the bodhisattva does not train in the eight liberations. Because the bodhisattva does not perceive the eight spheres of mastery, the nine successive absorptions, or the ten totalities, the bodhisattva does not train in the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

Why is this? Kausika! The emptiness of the eight liberations cannot perceive the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot perceive the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Kausika! The emptiness of the eight liberations cannot train in the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot train in the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Kausika! Because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty, a great bodhisattva does not perceive the four foundations of mindfulness. Because the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, and the nature of the four right efforts through the eightfold noble path are empty, a great bodhisattva does not perceive the four right efforts through the eightfold noble path.

Kausika! Because a great bodhisattva does not perceive the four foundations of mindfulness, the bodhisattva does not train in the four foundations of mindfulness. Because the bodhisattva does not perceive the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, the bodhisattva does not train in the four right efforts through the eightfold noble path.

Why is this? Kausika! The emptiness of the four foundations of mindfulness cannot perceive the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path cannot perceive the emptiness of the four right efforts through the eightfold noble path.

Kausika! The emptiness of the four foundations of mindfulness cannot train in the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path cannot train in the emptiness of the four right efforts through the eightfold noble path.

Kausika! Because the gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty, a great bodhisattva does not perceive the gateway to liberation through emptiness. Because the gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty, a great bodhisattva does not perceive the gateways to liberation through signlessness and wishlessness.

Kausika! Because a great bodhisattva does not perceive the gateway to liberation through emptiness, the bodhisattva does not train in the gateway to liberation through emptiness. Because the bodhisattva does not perceive the gateways to liberation through signlessness and wishlessness, the bodhisattva does not train in the gateways to liberation through signlessness and wishlessness.

Why is this? Kausika! The emptiness of the gateway to liberation through emptiness cannot perceive the emptiness of the gateway to liberation through emptiness; the emptiness of the gateways to liberation through signlessness and wishlessness cannot perceive the emptiness of the gateways to liberation through signlessness and wishlessness.

Kausika! The emptiness of the gateway to liberation through emptiness cannot train in the emptiness of the gateway to liberation through emptiness; the emptiness of the gateways to liberation through signlessness and wishlessness cannot train in the emptiness of the gateways to liberation through signlessness and wishlessness.

Kausika! Because the five kinds of eyes and the nature of the five kinds of eyes are empty, a great bodhisattva does not perceive the five kinds of eyes. Because the six superknowledges and the nature of the six superknowledges are empty, a great bodhisattva does not perceive the six superknowledges.

Kausika! Because a great bodhisattva does not perceive the five kinds of eyes, the bodhisattva does not train in the five kinds of eyes. Because the bodhisattva does not perceive the six superknowledges, the bodhisattva does not train in the six superknowledges.

Why is this? Kausika! The emptiness of the five kinds of eyes cannot perceive the emptiness of the five kinds of eyes; the emptiness of the six superknowledges cannot perceive the emptiness of the six superknowledges.

Kausika! The emptiness of the five kinds of eyes cannot train in the emptiness of the five kinds of eyes; the emptiness of the six superknowledges cannot train in the emptiness of the six superknowledges.

Kausika! Because the ten powers of a Buddha and the nature of the ten powers of a Buddha are empty, a great bodhisattva does not perceive the ten powers of a Buddha. Because the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are empty, a great bodhisattva does not perceive the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! Because a great bodhisattva does not perceive the ten powers of a Buddha, the bodhisattva does not train in the ten powers of a Buddha. Because the bodhisattva does not perceive the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, the bodhisattva does not train in the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Why is this? Kausika! The emptiness of the ten powers of a Buddha cannot perceive the emptiness of the ten powers of a Buddha; the emptiness of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot perceive the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! The emptiness of the ten powers of a Buddha cannot train in the emptiness of the ten powers of a Buddha; the emptiness of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot train in the emptiness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Kausika! Because the Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty, a great bodhisattva does not perceive the Dharma of non-forgetfulness. Because the nature of constant equanimity and the nature of the nature of constant equanimity are empty, a great bodhisattva does not perceive the nature of constant equanimity.

Kausika! Because a great bodhisattva does not perceive the Dharma of non-forgetfulness, the bodhisattva does not train in the Dharma of non-forgetfulness. Because the bodhisattva does not perceive the nature of constant equanimity, the bodhisattva does not train in the nature of constant equanimity.

Why is this? Kausika! The emptiness of the Dharma of non-forgetfulness cannot perceive the emptiness of the Dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot perceive the emptiness of the nature of constant equanimity.

Kausika! The emptiness of the Dharma of non-forgetfulness cannot train in the emptiness of the Dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot train in the emptiness of the nature of constant equanimity.

Kausika! Because the knowledge of all and the intrinsic nature of the knowledge of all are empty, a great bodhisattva does not perceive the knowledge of all. Because the knowledge of the aspects of the paths, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects are empty, a great bodhisattva does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects.

Kausika! Because a great bodhisattva does not perceive the knowledge of all, the bodhisattva does not train in the knowledge of all; because the bodhisattva does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects, the bodhisattva does not train in the knowledge of the aspects of the paths or the knowledge of all aspects. Why is this?

Kausika! For how could the emptiness of the knowledge of all perceive the emptiness of the knowledge of all? How could the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects perceive the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects?

Kausika! For how could the emptiness of the knowledge of all train in the emptiness of the knowledge of all? How could the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects train in the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects?

Kausika! Because all dharani gateways and the intrinsic nature of all dharani gateways are empty, a great bodhisattva does not perceive any dharani gateway. Because all samadhi gateways and the intrinsic nature of all samadhi gateways are empty, a great bodhisattva does not perceive any samadhi gateway.

Kausika! Because a great bodhisattva does not perceive any dharani gateway, the bodhisattva does not train in any dharani gateway; because the bodhisattva does not perceive any samadhi gateway, the bodhisattva does not train in any samadhi gateway. Why is this?

Kausika! For how could the emptiness of all dharani gateways perceive the emptiness of all dharani gateways? How could the emptiness of all samadhi gateways perceive the emptiness of all samadhi gateways?

Kausika! For how could the emptiness of all dharani gateways train in the emptiness of all dharani gateways? How could the emptiness of all samadhi gateways train in the emptiness of all samadhi gateways?

Kausika! Because a stream-enterer and the intrinsic nature of a stream-enterer are empty, a great bodhisattva does not perceive a stream-enterer. Because a once-returner, a non-returner, an arhat, and the intrinsic nature of a once-returner, a non-returner, and an arhat are empty, a great bodhisattva does not perceive a once-returner, a non-returner, or an arhat.

Kausika! Because a great bodhisattva does not perceive a stream-enterer, the bodhisattva does not train in the state of a stream-enterer; because the bodhisattva does not perceive a once-returner, a non-returner, or an arhat, the bodhisattva does not train in the state of a once-returner, a non-returner, or an arhat. Why is this?

Kausika! For how could the emptiness of a stream-enterer perceive the emptiness of a stream-enterer? How could the emptiness of a once-returner, a non-returner, and an arhat perceive the emptiness of a once-returner, a non-returner, and an arhat?

Kausika! For how could the emptiness of a stream-enterer train in the emptiness of a stream-enterer? How could the emptiness of a once-returner, a non-returner, and an arhat train in the emptiness of a once-returner, a non-returner, and an arhat?

Kausika! Because the path to stream-entry, the fruit of stream-entry, and the intrinsic nature of the path to stream-entry and the fruit of stream-entry are empty, a great bodhisattva does not perceive the path to stream-entry or the fruit of stream-entry. Because the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, the fruit of arhatship, and the intrinsic nature of everything from the path to once-returning through the fruit of arhatship are empty, a great bodhisattva does not perceive anything from the path to once-returning through the fruit of arhatship.

Kausika! Because a great bodhisattva does not perceive the path to stream-entry or the fruit of stream-entry, the bodhisattva does not train in the path to stream-entry or the fruit of stream-entry; because the bodhisattva does not perceive the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship, the bodhisattva does not train in anything from the path to once-returning through the fruit of arhatship.

Why is this? Kausika! For how could the emptiness of the path to stream-entry and the fruit of stream-entry perceive the emptiness of the path to stream-entry and the fruit of stream-entry?

How could the emptiness of the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, and the fruit of arhatship perceive the emptiness of everything from the path to once-returning through the fruit of arhatship? Kausika! For how could the emptiness of the path to stream-entry and the fruit of stream-entry train in the emptiness of the path to stream-entry and the fruit of stream-entry?

How could the emptiness of the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, and the fruit of arhatship train in the emptiness of everything from the path to once-returning through the fruit of arhatship?

Kausika! Because a pratyekabuddha and the intrinsic nature of a pratyekabuddha are empty, a great bodhisattva does not perceive a pratyekabuddha. Because the path to pratyekabuddhahood, the fruit of pratyekabuddhahood, and the intrinsic nature of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood are empty, a great bodhisattva does not perceive the path to pratyekabuddhahood or the fruit of pratyekabuddhahood.

Kausika! Because a great bodhisattva does not perceive a pratyekabuddha, the bodhisattva does not train in the state of a pratyekabuddha; because the bodhisattva does not perceive the path to pratyekabuddhahood or the fruit of pratyekabuddhahood, the bodhisattva does not train in the path to pratyekabuddhahood or the fruit of pratyekabuddhahood. Why is this?

Kausika! For how could the emptiness of a pratyekabuddha perceive the emptiness of a pratyekabuddha? How could the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood perceive the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood?

Kausika! For how could the emptiness of a pratyekabuddha train in the emptiness of a pratyekabuddha? How could the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood train in the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood?

Kausika! Because a great bodhisattva and the intrinsic nature of a great bodhisattva are empty, a great bodhisattva does not perceive a great bodhisattva. Because samyaksambuddhahood and the intrinsic nature of samyaksambuddhahood are empty, a great bodhisattva does not perceive samyaksambuddhahood.

Kausika! Because a great bodhisattva does not perceive a great bodhisattva, the bodhisattva does not train in the state of a great bodhisattva; because the bodhisattva does not perceive samyaksambuddhahood, the bodhisattva does not train in samyaksambuddhahood. Why is this?

Kausika! For how could the emptiness of a great bodhisattva perceive the emptiness of a great bodhisattva? How could the emptiness of samyaksambuddhahood perceive the emptiness of samyaksambuddhahood?

Kausika! For how could the emptiness of a great bodhisattva train in the emptiness of a great bodhisattva? How could the emptiness of samyaksambuddhahood train in the emptiness of samyaksambuddhahood?

Kausika! Because the dharmas of a great bodhisattva and the intrinsic nature of the dharmas of a great bodhisattva are empty, a great bodhisattva does not perceive the dharmas of a great bodhisattva. Because unsurpassed perfect awakening and the intrinsic nature of unsurpassed perfect awakening are empty, a great bodhisattva does not perceive unsurpassed perfect awakening.

Kausika! Because a great bodhisattva does not perceive the dharmas of a great bodhisattva, the bodhisattva does not train in the dharmas of a great bodhisattva; because the bodhisattva does not perceive unsurpassed perfect awakening, the bodhisattva does not train in unsurpassed perfect awakening. Why is this?

Kausika! For how could the emptiness of the dharmas of a great bodhisattva perceive the emptiness of the dharmas of a great bodhisattva? How could the emptiness of unsurpassed perfect awakening perceive the emptiness of unsurpassed perfect awakening?

Kausika! For how could the emptiness of the dharmas of a great bodhisattva train in the emptiness of the dharmas of a great bodhisattva? How could the emptiness of unsurpassed perfect awakening train in the emptiness of unsurpassed perfect awakening?

Kausika! Because the Śrāvaka Vehicle and the nature of the Śrāvaka Vehicle are empty, a great bodhisattva does not perceive the Śrāvaka Vehicle; because the Pratyekabuddha Vehicle, the Supreme Vehicle, and the natures of the Pratyekabuddha Vehicle and the Supreme Vehicle are empty, a great bodhisattva does not perceive the Pratyekabuddha Vehicle or the Supreme Vehicle. Kausika!

Because a great bodhisattva does not perceive the Śrāvaka Vehicle, that bodhisattva does not train in the Śrāvaka Vehicle; because that bodhisattva does not perceive the Pratyekabuddha Vehicle or the Supreme Vehicle, that bodhisattva does not train in the Pratyekabuddha Vehicle or the Supreme Vehicle. Why is this? Kausika!

The emptiness of the Śrāvaka Vehicle cannot perceive the emptiness of the Śrāvaka Vehicle; the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle cannot perceive the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle. Kausika! The emptiness of the Śrāvaka Vehicle cannot train in the emptiness of the Śrāvaka Vehicle; the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle cannot train in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle.

Kausika! If a great bodhisattva does not train in emptiness, that great bodhisattva has thereby trained in emptiness. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of form and does not train in the emptiness of feeling, perception, formations, or consciousness, that great bodhisattva has thereby trained in the emptiness of form and has trained in the emptiness of feeling, perception, formations, and consciousness. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the eye ayatana and does not train in the emptiness of the ear, nose, tongue, body, or mind ayatana, that great bodhisattva has thereby trained in the emptiness of the eye ayatana and has trained in the emptiness of the ear, nose, tongue, body, and mind ayatanas. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the form ayatana and does not train in the emptiness of the sound, odor, taste, tangible object, or dharma ayatana, that great bodhisattva has thereby trained in the emptiness of the form ayatana and has trained in the emptiness of the sound, odor, taste, tangible object, and dharma ayatanas. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the eye dhatu and does not train in the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the eye dhatu and has trained in the emptiness of the form dhatu through to the feelings arising with eye-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the ear dhatu and does not train in the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the ear dhatu and has trained in the emptiness of the sound dhatu through to the feelings arising with ear-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the nose dhatu and does not train in the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the nose dhatu and has trained in the emptiness of the odor dhatu through to the feelings arising with nose-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the tongue dhatu and does not train in the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the tongue dhatu and has trained in the emptiness of the taste dhatu through to the feelings arising with tongue-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the body dhatu and does not train in the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the body dhatu and has trained in the emptiness of the tangible-object dhatu through to the feelings arising with body-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the mind dhatu and does not train in the emptiness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition, that great bodhisattva has thereby trained in the emptiness of the mind dhatu and has trained in the emptiness of the dharma dhatu through to the feelings arising with mind-contact as their condition. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the earth dhatu and does not train in the emptiness of the water, fire, wind, space, or consciousness dhatu, that great bodhisattva has thereby trained in the emptiness of the earth dhatu and has trained in the emptiness of the water, fire, wind, space, and consciousness dhatus. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the Noble Truth of suffering and does not train in the emptiness of the Noble Truths of origin, cessation, or the path, that great bodhisattva has thereby trained in the emptiness of the Noble Truth of suffering and has trained in the emptiness of the Noble Truths of origin, cessation, and the path. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of ignorance and does not train in the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress, that great bodhisattva has thereby trained in the emptiness of ignorance and has trained in the emptiness of formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of inner emptiness and does not train in the emptiness of 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 intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence,

that great bodhisattva has thereby trained in the emptiness of inner emptiness and has trained in the emptiness of outer emptiness through to the emptiness of the self-nature of nonexistence.

Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of suchness and does not train in the emptiness of the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm—which are merely conventional designations—that great bodhisattva has thereby trained in the emptiness of suchness and has trained in the emptiness of the dharma realm through to the inconceivable realm. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the perfection of generosity and does not train in the emptiness of the perfections of pure discipline, patience, diligence, meditative concentration, or prajnaparamita, that great bodhisattva has thereby trained in the emptiness of the perfection of generosity and has trained in the emptiness of the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the four meditative absorptions and does not train in the emptiness of the four immeasurables or the four formless concentrations, that great bodhisattva has thereby trained in the emptiness of the four meditative absorptions and has trained in the emptiness of the four immeasurables and the four formless concentrations. Why is this? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the eight liberations; does not train in the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, then that great bodhisattva has trained in the emptiness of the eight liberations and has trained in the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the four foundations of mindfulness; does not train in the emptiness of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, then that great bodhisattva has trained in the emptiness of the four foundations of mindfulness and has trained in the emptiness of the four right efforts through the Noble Eightfold Path. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the liberation gateway of emptiness; does not train in the emptiness of the liberation gateways of signlessness and wishlessness, then that great bodhisattva has trained in the emptiness of the liberation gateway of emptiness and has trained in the emptiness of the liberation gateways of signlessness and wishlessness. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the five kinds of eyes; does not train in the emptiness of the six superknowledges, then that great bodhisattva has trained in the emptiness of the five kinds of eyes and has trained in the emptiness of the six superknowledges. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the ten powers of a Buddha; does not train in the emptiness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha, then that great bodhisattva has trained in the emptiness of the ten powers of a Buddha and has trained in the emptiness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the Dharma of non-forgetfulness; does not train in the emptiness of the nature of constant equanimity, then that great bodhisattva has trained in the emptiness of the Dharma of non-forgetfulness and has trained in the emptiness of the nature of constant equanimity. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the knowledge of all things; does not train in the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects, then that great bodhisattva has trained in the emptiness of the knowledge of all things and has trained in the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of all dharani gateways; does not train in the emptiness of all samadhi gateways, then that great bodhisattva has trained in the emptiness of all dharani gateways and has trained in the emptiness of all samadhi gateways. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of a stream-enterer; does not train in the emptiness of a once-returner, a non-returner, and an arhat, then that great bodhisattva has trained in the emptiness of a stream-enterer and has trained in the emptiness of a once-returner, a non-returner, and an arhat. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the path to stream-entry and the fruit of stream-entry; does not train in the emptiness of the path to once-returning and the fruit of once-returning, the path to non-returning and the fruit of non-returning, and the path to arhatship and the fruit of arhatship, then that great bodhisattva has trained in the emptiness of the path to stream-entry and the fruit of stream-entry and has trained in the emptiness of the path to once-returning and the fruit of once-returning, the path to non-returning and the fruit of non-returning, and the path to arhatship and the fruit of arhatship. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of a pratyekabuddha; does not train in the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood, then that great bodhisattva has trained in the emptiness of a pratyekabuddha and has trained in the emptiness of the path to pratyekabuddhahood and the fruit of pratyekabuddhahood. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of a great bodhisattva; does not train in the emptiness of a Samyaksambuddha, then that great bodhisattva has trained in the emptiness of a great bodhisattva and has trained in the emptiness of a Samyaksambuddha. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the dharmas of a great bodhisattva; does not train in the emptiness of the fruit of supreme enlightenment, then that great bodhisattva has trained in the emptiness of the dharmas of a great bodhisattva and has trained in the emptiness of the fruit of supreme enlightenment. Why? Because there is no duality.

Kausika! If a great bodhisattva does not train in the emptiness of the Sravaka Vehicle; does not train in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle, then that great bodhisattva has trained in the emptiness of the Sravaka Vehicle and has trained in the emptiness of the Pratyekabuddha Vehicle and the Supreme Vehicle. Why? Because there is no duality.

Kausika! If a great bodhisattva learns that the emptiness of form is nondual, and learns that the emptiness of feeling, perception, formations, and consciousness is nondual; Kausika! If a great bodhisattva learns that the emptiness of the eye ayatana is nondual, and learns that the emptiness of the ear, nose, tongue, body, and mind ayatanas is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the form ayatana is nondual, and learns that the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas is nondual; Kausika! If a great bodhisattva learns that the emptiness of the eye dhatu is nondual, and learns that the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the ear dhatu is nondual, and learns that the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition is nondual; Kausika! If a great bodhisattva learns that the emptiness of the nose dhatu is nondual, and learns that the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the tongue dhatu is nondual, and learns that the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is nondual; Kausika! If a great bodhisattva learns that the emptiness of the body dhatu is nondual, and learns that the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the mind dhatu is nondual, and learns that the emptiness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition is nondual; Kausika! If a great bodhisattva learns that the emptiness of the earth dhatu is nondual, and learns that the emptiness of the water, fire, wind, space, and consciousness dhatus is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the Noble Truth of suffering is nondual, and learns that the emptiness of the Noble Truths of origin, cessation, and the path is nondual; Kausika! If a great bodhisattva learns that the emptiness of ignorance is nondual, and learns that the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is nondual; Kausika!

If a great bodhisattva learns that the emptiness of inner emptiness is nondual, and learns that the emptiness of 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 ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence is nondual; Kausika!

If a great bodhisattva learns that the emptiness of suchness is nondual, and learns that the emptiness of 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 abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm is nondual; Kausika! If a great bodhisattva learns that the emptiness of the perfection of generosity is nondual, and learns that the emptiness of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the four meditative absorptions is nondual, and learns that the emptiness of the four immeasurables and the four formless concentrations is nondual; Kausika! If a great bodhisattva learns that the emptiness of the eight liberations is nondual, and learns that the emptiness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the four foundations of mindfulness is nondual, and learns that the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path is nondual; Kausika! If a great bodhisattva learns that the emptiness of the liberation gateway of emptiness is nondual, and learns that the emptiness of the liberation gateways of signlessness and wishlessness is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the five kinds of eyes is nondual, and learns that the emptiness of the six superknowledges is nondual; Kausika! If a great bodhisattva learns that the emptiness of the Buddha’s ten powers is nondual, and learns that the emptiness of the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the Dharma of never losing mindfulness is nondual, and learns that the emptiness of the nature of constant equanimity is nondual; Kausika! If a great bodhisattva learns that the emptiness of the knowledge of all things is nondual, and learns that the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects is nondual; Kausika! If a great bodhisattva learns that the emptiness of all dharani gateways is nondual, and learns that the emptiness of all samadhi gateways is nondual; Kausika!

If a great bodhisattva learns that the emptiness of a stream-enterer is nondual, and learns that the emptiness of a once-returner, a non-returner, and an arhat is nondual; Kausika! If a great bodhisattva learns that the emptiness of one practicing toward stream-entry and the fruit of stream-entry is nondual, and learns that the emptiness of 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 is nondual; Kausika!

If a great bodhisattva learns that the emptiness of a pratyekabuddha is nondual, and learns that the emptiness of one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood is nondual; Kausika! If a great bodhisattva learns that the emptiness of a great bodhisattva is nondual, and learns that the emptiness of a Samyaksambuddha is nondual; Kausika! If a great bodhisattva learns that the emptiness of the dharmas of a great bodhisattva is nondual, and learns that the emptiness of the fruit of unsurpassed awakening is nondual; Kausika!

If a great bodhisattva learns that the emptiness of the Śrāvaka Vehicle is nondual, and learns that the emptiness of the Pratyekabuddha Vehicle and the Unsurpassed Vehicle is nondual; then, Kausika, that great bodhisattva is capable of training in the perfection of generosity and is capable of training in the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita. Why? Because they are nondual.

Kausika! That great bodhisattva is capable of training in inner emptiness and is capable of training in 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 ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

Why? Because they are nondual. Kausika!

That great bodhisattva is capable of training in suchness and is capable of training in 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 abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in the noble truth of suffering and is able to train in the noble truths of the origin, cessation, and path.

Why? Because there is no duality. Kausika!

That great bodhisattva is able to train in the four dhyanas and is able to train in the four immeasurables and the four formless concentrations. Why? Because there is no duality.

Kausika! That great bodhisattva is able to train in the eight liberations and is able to train in the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in the four foundations of mindfulness and is able to train in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

Why? Because there is no duality. Kausika!

That great bodhisattva is able to train in the gateway to liberation through emptiness and is able to train in the gateways to liberation through signlessness and wishlessness. Why? Because there is no duality.

Kausika! That great bodhisattva is able to train in the five kinds of eyes and is able to train in the six superknowledges. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in the ten powers of a Buddha and is able to train in 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.

Why? Because there is no duality. Kausika!

That great bodhisattva is able to train in the quality of never forgetting and is able to train in the nature of constant equanimity. Why? Because there is no duality.

Kausika! That great bodhisattva is able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in all dharani gateways and is able to train in all samadhi gateways.

Why? Because there is no duality. Kausika!

That great bodhisattva is able to train in stream-entry and is able to train in once-returning, non-returning, and arhatship. Why? Because there is no duality.

Kausika! That great bodhisattva is able to train in the approach to stream-entry and the fruit of stream-entry and is able to 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, and the fruit of arhatship. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in pratyekabuddhahood and is able to train in the approach to pratyekabuddhahood and the fruit of pratyekabuddhahood.

Why? Because there is no duality. Kausika!

That great bodhisattva is able to train as a great bodhisattva and is able to train in samyaksambuddhahood. Why? Because there is no duality.

Kausika! That great bodhisattva is able to train in the qualities of a great bodhisattva and is able to train in the fruit of unsurpassed enlightenment. Why?

Because there is no duality. Kausika! That great bodhisattva is able to train in the Shravaka Vehicle and is able to train in the Pratyekabuddha Vehicle and the Unsurpassed Vehicle.

Why? Because there is no duality.

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